FEB  25  1901 


Section..,.  M, 575 
N9,.„_     V.T 


XTbe  /iDessages  ot  tbe  JSible 

EDITED    BY 

Professor  Frank  K.  Sanders,  Ph.D.,  of  Yale  University,  and 
Professor  Charles  F.  Kent,  Ph.D.,  of  Brown  University. 

Messrs.  Charles  Scribner's  Sons  take  pleasure  in  announcing 
that  they  have  in  course  of  preparation  a  series  of  hand-books  which 
will  enable  every  reader  of  the  Bible  to  appreciate  and  to  obtain  a 
mastety  of  the  essential  facts  and  teachings  contained  in  it. 

This  series  is  not  a  substitute  for  the  Bible,  but  an  aid  to  the  rev- 
erent, appreciative,  and  enthusiastic  reading  of  the  Scriptures;  in 
fact  it  will  serve  the  purpose  of  an 

ORIGINAL    AND    POPULAR   COMMENTARY 
ON   THE   BIBLE. 

Technicalities  and  unsettled  questions  will  be,  as  far  as  possible, 
ignored.  Each  volume  will  be  prepared  by  a  leading  specialist  and 
will  contain  such  brief  introductions  as  sers'e  to  put  the  reader  into 
intelligent  relation  to  the  general  theme  treated.  The  editorial  re- 
arrangement of  the  order  of  the  Biblical  books  or  sections  will  repre- 
sent the  definite  results  of  sober  scholarship. 


I.  Ube  messages  of  tbe  Earlier  propbets.    {Ready.) 

II.  Ube  flDessages  of  tbe  later  propbets.    {Ready.) 

III.  Ube  flDessagea  of  tbe  law  Oivera. 

IV.  'Sbe  CSicssaqcs  of  tbe  propbetical  and  prieetl^  1)ida 

torians. 

V.  tlbe  flDessages  of  tbe  psalmigta. 

VI.  Ube  fKessagcs  of  tbe  Sages. 

VII.  tCbe  fIDessages  of  tbe  Dramatic  poets. 

VIII.  Ube  fIDessages  of  tbe  Hpocal^ptic  Tiariters. 

IX.  "Cbe  flDessagcs  of  5esu3  accorMng   to  tbe  S^nop* 

tiStS.     {Ready.) 

X.  Ube  flDessagcs  of  ^esue  accor^ing  to  3obn. 

XI.  Ube  fKessages  of  pauL    {Ready.) 

XII.  Ube  fUessages  of  tbe  Bpostlcs.    {Ready.) 


Zbe  flDe^eage^  of  the  Bible 


EDITED   BY 

Professor  Frank  K.  Sanders,  Ph.D. 

of  Yale  University 
AND 

Professor  Charles  F.  Kent,  Ph.D, 

of  Brown  University 


VOLUME   IX 


THE    MESSAGES   OF   JESUS   ACCORDING   TO 
THE   SYNOPTISTS 


XTbe  /[Peggageg  ot  tbe  JBible 

THE  MESSAGES  OF  JESUS 

ACCORDING  TO  THE 

SYNOPTISTS 

THE  DISCOURSES  OF  JESUS  IN  THE  GOSPELS 
OF  MATTHEW,  MARK,  AND  LUKE,  ARRANGED 
AS  FAR  AS  FEASIBLE  IN  THE  ORDER  OF  TIME, 
AND      FREELY      RENDERED      IN      PARAPHRASE 


BY 

Thomas  Cuming  Hall,  D.D. 

Professor  of  Christian  Ethics  in  Union  Theological  Seminary 


NEW  YORK 

CHARLES  SCRIBNER'S  SONS 
1901 


Cop3^ght,  1901, 

by 

CHARLES  SCRIBNER'S  SONS 


THE  CAXTON  PRESS 
NEW  YORK. 


PREFACE 

In  accordance  with  the  aim  of  this  series,  this  volume 
seeks  to  present  to  those  interested  in  the  New  Testament 
the  best  established  results  of  careful  yet  fearless  scholar- 
ship. The  claim  is  not  made  that  it  is  an  original  contri- 
bution to  the  difficult  problem  of  the  origin  of  the  synoptic 
gospels.  To  gain,  however,  real  insight  into  the  message 
of  Jesus  to  all  time  in  these  first  three  gospels  an  inde- 
pendent and  protracted  investigation  of  the  material  had  to 
be  undertaken.  Of  course,  only  results  are  given,  and  these 
must  be  given  in  untechnical  terms.  So  far  as  possible, 
each  position  taken  has  been  carefully  weighed  and  tested, 
but  the  arguments  by  which  conclusions  have  been  reached 
can  only  be  hinted  at.  When,  many  years  ago,  the  writer 
first  began  to  independently  study  the  three  first  Gospels 
in  their  relations  one  to  another,  the  discovery  was  made 
that  these  inter-relations  invested  them  with  new  charm, 
and  fresh  fields  of  inquiry  were  at  once  opened  up.  In 
the  light  of  this  inter-relation  many  familiar  passages  have 
acquired  greatly  increased  significance.  It  is  earnestly 
hoped  that  a  study  of  these  synoptic  Gospels  from  a  point 
of  view,  new  to  some,  may  make  the  simple  beauty  of  the 
story  of  Our  Lord's  life  and  work  more  real  to  many. 
Such  a  volume  is  not  a  substitute  for  careful  independent 
V 


Preface 

work  on  the  part  of  the  reader,  but  is  intended  to  incite  to 
such  study,  and  in  some  measure  to  guide  and  direct  it. 
The  writer's  endeavor  has  been  to  gain,  so  far  as  possible, 
the  very  words  of  Jesus  ;  for  this  purpose  recourse  had  to 
be  had  to  every  aid  to  the  recovery  of  the  exact  words  and 
the  original  literary  form  of  the  discourses  of  Jesus,  Then 
it  was  sought  to  put  these  before  the  reader  in  a  way  that 
would  suggest  again  the  rhythmic  beauty  of  the  original 
teaching.  The  material  of  the  teachings  of  Jesus  had  to 
be  arranged  in  a  systematic  way,  and  then,  by  paraphrase, 
the  content  conveyed  to  the  student.  The  side  headings 
are  intended  to  indicate  the  essential  thought  of  the  pas- 
sage. The  author's  thanks  are  due  in  a  very  special  man- 
ner to  the  editors  of  the  series,  whose  kind  and  considerate 
co-operation  has  been  of  the  highest  value.  To  Professor 
Briggs  and  to  Professor  Frame,  of  Union  Theological 
Seminary,  are  also  due  most  hearty  thanks  for  reading  the 
manuscript  and  making  many  kind  and  helpful  suggestions 
and  corrections.  That  the  ideal  of  the  author  has  not  been 
reached  it  is  needless  to  say.  The  task  of  condensation 
involved  many  sacrifices  and  much  hard  work.  The  ob- 
ject of  the  series  prevents  references  at  length  to  the  au- 
thorities used,  but  the  debt  to  many  is  a  heavy  one.  It 
is,  however,  impossible  not  to  make  mention  in  a  special 
manner  of  the  writer's  obligations  to  Professor  Bernhard 
Weiss.  Since  student  days  in  Berlin,  in  1882,  when  first 
his  lectures  called  the  author's  attention  particularly  to 
vi 


Preface 

synoptical  criticism,  each  new  volume  from  Professor 
Weiss's  pen  has  increased  the  debt  of  lasting  gratitude 
owed  to  him  by  the  author  in  common  with  so  many  oth- 
ers. In  the  deep  desire  to  kindle  new  interest  and  new 
enthusiasm  in  the  hearts  of  many  for  the  divine  message 
of  love  and  hope  and  redemption  brought  us  by  Jesus,  our 
Prophet,  Priest,  and  King,  this  book  is  added,  with  many 
misgivings,  to  the  series  expounding  the  Messages  from 
God's  Revelation  to  mankind. 

Thomas  Cuming  Hall. 


vu 


CONTENTS 

INTRODUCTION 

PAGB 

I.  The  Synoptic  Question 3-14 

II.  The  Characteristics  of  the  Several  Gospels  15-24 

1.  The  Gospel  of  Matthew 1S-19 

2.  The  Gospel  of  Mark 19-22 

3.  The  Gospel  of  Luke 22-24 

III.  The  Narrative  Given  by  Mark 24-28 

IV.  The  Literary  Form  of  Jesus's  Teaching     .  29-31 

INCIDENTS   INTRODUCTORY  TO  THE  GOSPEL 
MESSAGE 

I.  The  Prophecy  Concerning  John   (Lk.  i :  5-25)  35-37 

n.  The  Messianic  Prophecy  (Lk.  i :  26-38) ...  37.  38 

III.  The    Salutation    Narrative    (Lk.    1:39-56; 

cf.  I  Sam.  2  :  i-io) 38,  39 

IV.  The  Hymn  of  Zacharias  (Lk.  i :  57-80)    ...  39,  40 

V.  The    Birth  of   Jesus    (Matt,   i  :  18  to  2  :  23 ; 

Lk.  2  : 1-7) 40-43 

VI.  The  Angel's  Song  (Lk.  2  :  8-20) 43 

VII.  The  Circumcision  in  Jerusalem  (Lk.  2  :  21-39)  44 

VIII.  Jesus's  First  Saying  (Lk.  2 :  41-52) 45 

ix 


Contents 

THE  WORK  OF  JOHN  THE  BAPTIST 

PAGE 

I.  John's  Relation  to  the  Old  Testament  (Matt. 

3:3;  Mk.  I  :  2,  3  ;  Lk.  3  :  4-6) 50,  51 

II.  John's   Message  (Matt.  3 : 7-12 ;    Mk.  1:7,  8 ;   Lk. 
3:7-17) 51-53 

III.  John's  Baptism  of  Jesus  (Matt.  3  :  13-17  ;   Mk.  i : 

9-11 ;  Lk.  3  :  21,  22) 53-54 


THE   INTRODUCTION  OF  JESUS  TO   HIS 
MESSIANIC   ACTIVITY 

I.  The  Temptation  (Matt.  4:  i-ii;  Mk.  i  :  12,  13;  Lk. 
4  :  1-13) 57-59 

II.  Jesus  Takes  up  John's  Work  (Matt.  4 :  12-17  ;  Mk. 
1 :  14, 15  ;  Lk.  4  :  14,  15) 60,  61 

III.  Jesus  Calls  Disciples  (Matt.  4  :  18-22 ;  Mk.  i :  16- 
20;  Lk.  5  :  i-ii) 61,62 


THE   PUBLIC  MINISTRY  OF  JESUS 
I.  His  Ministry  and  Message  in  Galilee     .    .    65-141 

I.  Works  of  Mercy  and  their  Meaning    ....     66-86 

(i)  Contact  with   Unclean   Spirits  (Mk.  1:21-28;  Lk. 

4:31-37,41) 69 

(2)  The  Healing  of  Peter's  Wife's  Mother  (Matt.  8 :  14- 

17;  Mk.  i:  29-34;  Lk.  4:38-41) 70 

(3)  A  Leper  Healed  (Matt.  8:2-4;  Mk.  i  :  40-45 ;  Lk. 

5  :  ^2-i6) 71 

(4)  A  Paralytic  Healed  (Matt.  9:2-8;  Mk.  2 :  1-12 ;  Lk. 

5 :  17-26) 71.  72 

X 


Contents 

PAGE 

(5)  The  Withered  Hand  Healed  on  the  Sabbath  (Matt 
12:9-14;  Mk.  3:1-6;  Lk.  6:6-11) 73,74 

(6)  The  Centurion's  Boy  (Matt.  8  :  5-10;  Lk.  7:  2-10)  74,  75 

(7)  The  Widow's  Son  (Lk.  7:  11-17) 75 

(8)  Jesus  Stills  a  Storm  (Matt.   8:  18,  23-27:  Mk.  4  :  ^i;- 

41;  Lk.  8:22-25) .  76 

(9)  The  Demoniac  of  Gadara  (Matt.  8 :  28-34  >  Mk.  5  : 
1-20 ;  Lk.  8  :  26-39) 76,  77 

(10)  The  Daughter  of  Jairus  (Matt.  9 :  18-26;  Mk.  5  :  22- 

43  ;  Lk.  8 :  41-56) 77^  78 

(11)  Feeding  the  Multitude  (Matt.  14:  14-21;  Mk.  6:  30- 

44;  Lk.  9:  10-17) 78,  79 

(12)  Jesus  Walks  upon  the  Water  (Matt.  14  :  22-34 :  Mk. 

6 :  45-54) 79,  80 

(13)  The  Woman  Healed  on  the  Sabbath  (Lk.  13  :  10-17)  80,  8i 

(14)  Jesus  Heals  a  Syrophoenician  Woman  (Matt.   15  : 
21-28;  Mk.  7:24-30) 81,82 

(is)  Various  Healings   (Matt.  15  :  29-31 ;  Mk.  7:31;  8  : 

22-26) 82 

(x6)  The  Transfiguration  and  the  Epileptic  Boy  (Matt. 

17  :  1-23  ;  Mk.  9  :  2-13  ;  Lk.  9  :  28-36) 83 

(a)  The   Transfiguration  (Matt.  17  : 1-13 ;    Mk. 

9  :  2-13  ;  Lk.  9  :  28-36) 
(3)  The  Epileptic  Boy  (Matt.  17:  14-20;  Mk.  9: 
14-29;  Lk.  9:37-43) 
(17)  The  Tribute  Money  (Matt.  17 :  24-27)    ....    85,  86 

2.  Replies  of  Jesus  to  Questions  and  Attacks     .     86-109 

(i)  The  Call  of  Levi  (Matt.  9  :  9-13 ;  Mk.  2  :  13-17 ;  Lk. 

5 :  27-32) 87,  88 

(2)  The   Religious  Value  of   Fasting  (Matt.  9:14.17; 
Mk.  2  :  18-22  :  Lk.  5  :  33.39) 88,  89 

(3)  Jesus  and  the  Sabbath  Day  (Matt.  12 : 1-14 ;  Mk. 
2:23-28;  3:  1-6;  Lk.  6:  i-ii) 89,90 

(4)  John  the  Baptist  and  his  Doubts  (Matt.  11  :2-23: 

Lk.  7  :  8-35) 91,  92 

(5)  Jesus  Anointed  by  a  Forgiven  Woman  (Lk.  7 :  36-50)  92,  93 

(6)  Jesus  Accused  of  being  in  League  with  Beelzebub 
(Matt,  12  :  22-37;  Mk.  3  :  22-30;  Lk.  n:  14-36)    .    93-95 

xi 


Contents 

PAGE 

(7)  The  Family  of  Jesus  (Matt.  12 :  46-50 ;  Mk.  3  :  20,  21, 
31-34;  Lk.  8:19-21) 96 

(8)  Jesus  is  Rejected  in  Nazareth  (Matt.  13  :  53-58 ;  Mk. 
6:1-6;  Lk.  4  :  24) 96,97 

(9)  Ritual  Washings  (Matt.  15  : 1-20 ;  Mk.  7 :  1-23)    .    97-99 

(10)  Jesus  Refuses  to  give  a  Sign  (Matt.  12:38-45;  Lk. 

II  :  29-32  ;  cf.  Matt.  16  :  1-4  ;  Mk.  8  :  11,  12)  .     .     99,  100 

(11)  The  Crisis    at  Caesarea-Philippi  (Matt.    16:13-20; 
Mk.  8:27-30;  Lk.  9:18-21) 101,102 

(12)  Jesus  Predicts  his  Passion  (Matt.  16:  21-28;  Mk.  8: 

31 ;  9:1;  Lk.  9 :  22-27) 102-104 

(13)  Who  Shall  be  First?  (Matt.  18:1-5;  Mk.  9:33-41; 
Lk.  9  :  46-50) 105,  106 

(14)  The  Strange  Wonder- Worker  (Mk.  9:  38-41 ;  Lk.  9  : 

49,  50) 106,  107 

(15)  The  Warning  not  to  Offend  (Matt.  18:  6-10;  Mk.  9: 
42-50;  cf.  Lk.  17:2) 107-109 

3.  The  Longer  Discourses       109-133 

(1)  The  Kingdom's  Constitution 110-126 

((?)  General  Introduction no,  in 

(i)  The    Joy    of    Service    (Matt.    5:3-12; 

Lk.  6:  90-23) ^10 

(2)  The   Duty  of   Service  (Matt.  5:13-16; 

Lk.  14:34;  11:33;   Mk.  9 :  50)     .    .        112 
(  b )  Jesus's  Attitude  to  Judaism  (Matt.  5  :  17.48  ; 

Lk. 6:27-36;  16,17) 112-117 

(i)  Principles 112 

(2)  Illustrations  of  these  Principles       .     114,  115 
(  c  )  Wherein  Consists  Perfection  ?  (Matt.  6 : 1-18 ; 

Lk.  12:2-4) 117-123 

(i)  Not    in   Outward  Exercises  (Matt.   6: 

1-18) 117,  118 

(2)  Perfection  Consists  in  Trust  Toward  God 
(Matt.  6  :  19-34;  Lk.  12  :  33  ;  11  :  34  ;  16  : 

13  ;  12  :  22-32) 119-121 

(3)  Perfection  Involves  Love  to  Men  (Matt. 
7:1-6;  Lk.  6 :  37-42) 122,  123 

(4)  A  Warning  to  Teachers  (Matt.  7 :  6)  123 

xii 


Contents 

PAGE 

(«f )  God's  Response  to  Trust  (Matt.  7:  7-11 ;  Lk. 

":9-i3) 123 

(  e  )  Man's  Duty  to  Man  (Matt.  7  :  12  ;  Lk.  6  :  31)  124 
(/)  The  Invitation   to  the  Kingdom  (Matt.  7 :  13, 

14 ;  Lk.  13  :  24) 124 

(^)  A  Warning  Against  False  Invitations  (Matt. 

7  :  15-23 ;  12  :  33 ;  Lk.  6 :  43) 124,  125 

(  h  )  The  Closing  Warning  (Matt.  7 :  24-27 ;  Lk.  6 : 

47-49) i25>  126 

(2)  Discourse  of  Directions  to  Missionaries  .  .  .  126-132 
(  a )  The  Need  of  the  Nation  (Matt.  9  :  37,  38 ;  Lk. 

10:2) 127 

(b)  The  Messenger's  Preparation  (Matt.  10 :  5-15 ; 

Lk.  9  :  3-5) 127,  128 

(  c  )  The  Danger  of  the  Mission  (Matt.  10 :  16-23  > 

Mk.  13  :  9-13  ;  Lk.  21 :  12-19)  ....  128,  129 
(  d)  The   Messenger's   Strength  (Matt.  10  :  24-33 » 

Lk.  12  :  2-9) 129-131 

(  e  )  The  Seriousness  of  the  Mission  (Matt.  10 :  34- 

39:  Lk.  12:  52,  53) 131 

(/■)  The  Sender  who  Rewards  (Matt.  10 :  40-42 ; 

Mk.  9  :  37-41 ;  Lk.  9  :  48) 132 

The  Parables  of  Galilee 132-142 

(i)  Introduction  (Matt.  13 :  10-15 1  Mk.  4: 10-12, 25 ;  Lk. 
8 : 9,  10,  18) 134,  13s 

(2)  The  Sower  and  the  Seed  (Matt.  13 :  1-23 ;  Mk.  4 :  1- 

25;  Lk.  8:4-18) i35i  136 

(3)  The  Kingdom's  Growth  (Mk.  4  :  26-29)    •    •     •     ^^37*  138 

(4)  The  Kingdom's  Coming  Supremacy  (Matt.  13 :  31, 

32;  Mk.  4:30-32;  Lk.  13  :  18,  19) 138 

(5)  The  Kingdom's  Pervasive  Character  (Matt.  13  :  33  ; 

Lk.  13:21) 138,139 

(6)  The  Kingdom's  Opposition  from  Within  (Matt.  13 : 
24-30) 139 

(7)  The  Kingdom  is  Hidden  Treasure  (Matt.  13 :  44) .        139 

(8)  The   Kingdom  a  Pearl  of  Great  Price  (Matt.  13: 

45,  46) 140 

(9)  The  Kingdom's  Inclusive  Character  (Matt.  13  :  47-50)  140 

xiii 


Contents 

PAGE 

II.  The  Perean  Ministry 141-161 

1.  Rejected  by  the  Samaritans  (Lk.  9 :  51-56)  .     .     .  143 

2.  The   Spirit  of  Discipleship  (Matt.  8 :  19-22 ;  Lk. 

9  :  57-62) 144,  145 

3.  The  Seventy  Sent  Out  (Lk.  10:  1-20)  .    .     .     145,  146 

4.  Solemn  Leave-Taking  of  Gahlee  (Matt.  11 :  20-30  ; 

13 :  17  ;  Lk.  10  :  13-24) 147,  148 

5.  The  Real  Character  of  Marriage  (Matt.  19  :  3-12 ; 
Mk.  10  :  2-12  ;  cf.  Matt.  5  :  27-32  ;  Lk.  16 :  18)  149,  150 

6.  Jesus  and  the  Little   Children  (Matt.  19 :  13-15  ; 
Mk.  10  :  13-16  ;  Lk.  18  :  15-17) 151 

7.  The  Rich  Young  Man  (Matt.  19 :  16-30 ;  Mk.  10 : 
17-31  ;  Lk.  i8  :  18-30) 151-IS4 

8.  The  Parable  of  Overpayment  (Matt.  20 : 1-16)  .     .  154 

9.  Jesus   Prophesies  his   Passion  (Matt.   20 :  17-19  ; 
Mk.  10 :  32-34  ;  Lk.  18  :  31-34) 154,  155 

ID,  The  Request  of  the  Sons  of  Zebedee  (Matt.  20 : 
20-28  ;  Mk.  10  :  35-45) 155,  156 

11.  Jesus  and  the  Inheritance  (Lk.  12  :  13-20)    .     156,  157 

12.  Human  Interpretations  of  Judgment  (Lk.  13  :  1-5)  157 

13.  The  Unfruitful  Fig-Tree  (Lk.  13  : 6-9)      ....  157 

14.  A  Message  to  Herod  (Lk.  13  :  31-33) 158 

15.  The  Table  Talk  of  Jesus  (Lk.  14  :  1-24)    .    .      158-162 

(i)  The  Sabbath  Question  (Lk.  14:  1-6)     ....  159 

(2)  Choosing  Places  of  Honor  (Lk.  14  :  7-11)  .     .      .  159 

(3)  Christian  Hospitality  (Lk.  14 :  12-14)    ....  160 

(4)  The  Story  of  the  Supper  (Matt,  22  : 1-14 ;  Lk.  14  : 
15-24) 160,  161 

16.  The  Perean  Parables 161-170 

(i)  The  Good  Samaritan  (Lk.  10 :  25-37)  ....      162,  163 

(2)  The  Lost  Sheep  (Matt.  18  :  12-14  :  Lk.  15  :  3-7)     163,  164 

(3)  The  Lost  Silver  Piece  (Lk.  15  :  8-10)     ....  164 

xiv 


Contents 

PAGE 

(4)  The  Prodigal  Son  (Lk.  IS  :  11-32) 164-166 

(5)  The  Unjust  Steward  (Lk.  16 :  1-13) :66,  167 

(6)  The  Rich  Man  and  Lazarus  (Lk.  16:  19-31)    .     .  167,  168 

(7)  The  Unprofitable  Slave  (Lk.  17:  i-io)   ....  168,  169 

(8)  The  Unjust  Judge  (Lk.  18  :  1-8) 169 

(9)  The  Pharisee  and  the  Publican  (Lk.  18  :  9-14)     .  170 

17.  Two  Miracles  of  Healing 170-172 

(i)  The   Blind  Man  of  Jericho  (Matt.  20  :  29-34 ;  Mk. 

10  :  46-52  ;  Lk.  18  :  35-43) 170,  171 

(2)  The  Grateful  Samaritan  (Lk.  17  :  11-19)  .     .     .     171,  172 

18.  The  Story  of  Zaccheus  (Lk.  19 :  i-io) 172 

III.  The  Jerusalem  Ministry •    •  173 

1.  Jesus  Enters  Jerusalem  in  Triumph  (Matt.  21 :  i- 

II ;  Mk.  II  :  i-ii  ;  Lk.  19  :  29-40)    ....     173,  174 

2.  Jesus  Weeps  Over  Jerusalem  (Lk.  19  :  41-44)  .     .  174 

3.  Cursing  the  Barren  Fig-Tree  (Matt.  21  :  18-22;  Mk. 

II :  12-14,  20-26) 174.  175 

4.  Purging  the  Temple  (Matt.  21 :  12-17 ;  Mk.  11 :  15- 

19  ;  Lk.  19  :  45-48) 17s.  176 

5.  The  Question  of  Spiritual  Authority  (Matt.  21 :  23- 

27.  31,  32) 176 

(i)  The  Response  of  the  Two  Sons  (Matt.  21  :  28-32)    .  176 
(2)  The  Rebellious  Vineyard- Keepers  (Matt.  21  :  33-46; 

Mk.  12  :  1-12  ;  Lk.  20  :  9-19) 177 

6.  Ecclesiasticism  Attacks  Jesus 178-180 

(i)  Paying  Tribute  to  Caesar  (Matt.  22  :  15-23  ;  Mk.  12  : 

13-17 ;  Lk.  20 :  20-26) 178 

(2)  A   Question  of  the   Resurrection  (Matt.  22  :  23-33; 
Mk.  12  :  18-27 ;  Lk.  20  :  27-40) 179 

(3)  The  Pharisaic  Lawyer's  Question  (Matt.  22  :  34-40 ; 
Mk.  12  :  28-34) i79i  180 

7.  Jesus  Attacks  Ecclesiasticism 180-185 

(i)  Who  was  David's  Son  (Matt.  22:  41-46;  Mk.  12: 
35-37 ;  Lk.  20 :  41-44) 180,  181 

XV 


Contents 

PAGE 

(2)  Jesus  Warns  against  the  Conventional  Religious 
World  (Matt.  23:1-12;  Mk.  12:38-40;  Lk.  20: 
45-47) 181,  182 

(3)  The  Seven  Woes  (Matt.  23  :  13-39:  Lk.  11  :  42-52)  183-185 

8.  The  Widow's  Farthing  (Mk.  12 :  41-44;  Lk.  21 : 1-4)  185 

9.  The  Apocalypse  (Matt.  24  :  1-51 ;  Mk.  13  :  1-37  ; 
Lk.  21 :  5-36) 185-190 

(t)  Introduction   (Matt.  24:  1-3;  Mk.  13  :  1-4;  Lk.  21  : 

5-7) 186 

(2)  The  Beginnings  of  Woes  (Matt.  24  :  4-14  ;  Mk.  13  : 
1-4;  Lk.  21:  5-7) 186,  187 

(3)  The  Coming  Crisis  (Matt.  24 :  15-28  ;  Mk.  13  :  14-23  ; 

Lk.  21:20-24) 187,188 

""""""^s^)  The  Sign  of  the  Coming  (Matt.  24  :  29-36 ;  Mk.  13 : 

26-32  ;  Lk.  21 :  27-33) 188-190 

(5)  Conclusion  (Matt.  24  :  37-51;    Mk.  13  :  33-37;  Lk. 

21 :  34-36) 188-190 

10.  The  Apocalyptic  Parables  (Matt.  25  : 1-46)  .      190-193 
(i)  The  Wise  and  Foolish  Virgins  (Matt.  25:  1-13)     .        190 

(2)  The  Entrusted  Money  (Matt.  25:  14-30;  Lk.  19: 
11-28) 190,  191 

(3)  The  Judgment  Scene  (Matt.  25  :  31-46)    .    .    .     191-193 


THE  PASSION   OF  OUR  LORD 

L  Preparation  for  the  End 197-199 

1.  His  Death   Resolved  Upon  (Matt.    26 : 1-5  ;  Mk. 

14  : 1,  2  ;  Lk.  22 :  i,  2) 197 

2.  The  Final  Anointing  (Matt.  26  :  6-13) 198 

3.^The  Betrayal  Planned  (Matt.  26  :  14-16  ;  Mk.  14  : 

•10,11;  Lk.  22:  3-6) 199 

4.  The  Passover  Preparation  (Matt.  26  :  17-21  ;  Mk. 
14 :  12-17  ;  Lk.  22  :  7-13) 199 

IL  The  Last  Supper 200-204 

I.  The  Prophecy  of  Betrayal  (Matt.  26  :  21-25  ;  Mk. 
14:  18-21;  Lk.  22:21,22) 200 

xvi 


Contents 

PAGE 

2.  Rivalry  Rebuked  (Lk.  22 :  24-30)     ....     200,  201 

3.  Peter's  Denial  Foretold  (Matt.  26 :  31-35  ;  Mk.  14  : 
27-31  ;  Lk.  22  :  31-38) 201-203 

4.  The  Last  Supper  (Matt.  26  :  26-29  ;  Mk.  14  :  22-25 ; 
Lk.  22: 17-20  ;  cf.  I  Cor.  11 :  23-26)      .     .    .    203,  204 

III.  The    Garden   of    Gethsemane    (Matt.  26:36-56; 
Mk.  14  :  32-42  ;  Lk.  22:39-46)        205,206 

IV.  The  Trial  Before  the  Sanhedrin     .    .    .     207-209 

1.  Jesus  Arraigned  (Matt.  26 :  57-68  ;  Mk.  14  :  53-65  ; 
Lk.  22  :  54-65) 207 

2.  Peter's  Denial  (Matt.  26  :  58,  69-75  ;  Mk.   14  :  54, 
66-72  ;  Lk.  22  :  54-62) 208 

3.  The  Morning  Session  (Matt.  27 :  i-io ;  Mk.  15 : 

1-5  ;  Lk.  22  :  66  ;  23 : 1) 209 

V.  The  Trial  Before   Pilate  (Matt.  27 :  11-14 ;  Mk. 
15  :  2-5  ;  Lk.  23  : 1-12) 209,  210 

VI.  The  Crucifixion  (Matt.  27 :  32-56 ;  Mk.  15  :  21-41 ; 

Lk.  23  :  32-49) 210-214 


THE  RESURRECTION  OF  THE  CHRIST 

I.  The  Grave 217-219 

1.  With  the  Rich  in  His  Death  (Matt.  27 :  57-61 ;  Mk. 

15  :  42-47  ;  Lk.  23  :  50-55) 217 

2.  The  Watch  (Matt.  27:62-66;  28:11-15)   ....  218 

3.  The  Empty  Tomb  (Matt.    28  : 1-8  ;  Mk.  16 : 1-8  ; 
Lk.  24 : 1-8) 218,  219 

IL  The  Appearances  of  Jesus 219-222 

1.  Matthew's  Account  (Matt.  28  : 9-20) 219 

2.  Mark's  Account  (Mk.  16  :  9-20) 220 

3.  Luke's  Account  (Lk.  24  :  12-53) 221,  222 

xvii 


Contents 

APPENDIX 

PAGE 

I.  The  Method  of  Study  of   the  Synoptic 

Gospels 225,  226 

II.  The  "  Seven  Woes  "  of  Matthew's  Gospel   226-233 

III.  Important  Synoptic  Literature      ....    233-236 

Index  of  Biblical  Passages 237 


XVlll 


INTRODUCTION 


INTRODUCTION 


THE    SYNOPTIC    QUESTION 


The  first  three  gospels  have  received  among  New  Tes- 
tament scholars  the  name  Synoptic,  because  they  present 
the  life  and  teachings  of  Jesus  from  the  same  general  point 
of  view,  and  give  the  nearest  approach  to  a  comprehen- 
sive and  harmonized  picture  of  Jesus's  earthly  life.  They 
are  sharply  separated  in  style  and  contents  from  the  fourth 
gospel.  They  all  three  cover  about  the  same  ground  in  near- 
ly the  same  chronological  order.  About  four  hundred  and 
fifty  verses  out  of  two  thousand  eight  hundred  and  ninety 
are  common  to  them  all,  and  only  about  one -third  of  the 
total  is  given  but  once  (omitting  the  opening  material  of 
Matthew  and  Luke).  The  relationship  between  the  three 
is  too  marked  to  be  accounted  for  by  the  fact  that  they 
are  simply  dealing  with  the  same  life.  The  details  are 
often  linked  together  in  the  same  way,  words  and  phrases 
are  repeated  exactly,  and  the  very  peculiarities  of  speech 
that  strike  the  ear  in  one  are  found  embedded  in  the  to- 
tally different  style  of  the  others.  A  close  relationship 
3 


Introduction  The  Messages 

certainly  exists.  The  synoptic  question,  as  discussed  by 
New  Testament  scholars,  is  :  What  is  the  cause  and  nat- 
ure of  that  relationship  ?  Did  Mark  and  Luke  borrow 
from  Matthew,  or  do  all  depend  on  the  same  sources?  If 
so,  what  was  the  form  of  the  borrowing,  and  what  are  the 
sources  ? 

The  question  is  further  complicated  by  differences  that 
must  be  called  divergences.  It  is  hard,  for  instance,  to 
construct  the  actual  history  of  the  call  of  Peter  from  the 
widely  differing  accounts,  given  in  Mark  i  :  16-20  and 
Luke  5  :  i-i  i.  The  "  Sermon  on  the  Mount "  in  Matthew 
becomes  in  Luke  the  sermon  on  a  "  level  place  "  (Luke 
6  :  17),  nor  is  it  possible  to  know  in  just  which  form  the 
Aramaic  original  is  best  reproduced.  There  are,  more- 
over, curious  reduplications  that  require  study.  In  Mark 
we  do  not  find  these, ^  for  9  :  35  and  10  :  44  are  not,  strict- 
ly speaking,  of  such  a  character.  The  conception  of  ser- 
vice is  the  same,  but  the  form  differs.  But  in  Luke,  and 
still  more  in  Matthew,  we  find  repetitions  which  strike  us 
as  remarkable  in  such  short  accounts  of  so  fruitful  a  life  as 
they  record.     For  instance  : 

The  Lamp  not  Hidden Luke  8  :  16  and  11  :  33 

Nothing  Hidden  Unrevealed "  8  :  17    "    12  :    2 

Who  Has  Shall  Receive "  8:18     "    19:26 

Taking  Up  the  Cross "  9:23     "    14:27 

1  Save  in  the  miracle  of  feeding  the  multitude,  which  may  not  be  such  a 
reduplication,  see  page  79. 

4 


of  Jesus  Introduction 

Saving  Life  by  Losing  It Luke    9  :  24  and  17  :  33 

Ashamed  of  Jesus "        9:26     ''    12  :    9 

The  Pharisee's  Ambition "      11:43     "    20:46 

The  Humble  Exalted "      14:11     "    18:14 

As  Mark  is  the  shortest  gospel,  and  the  freest  from  such 
repetitions,  its  examination  forms  the  basis  for  nearly  all 
recent  conjectures  regarding  the  composition  of  the  three 
gospels.  It  is  a  narrative.  It  is  generally  conceded  to  be 
the  oldest  of  the  gospels,  and  an  examination  of  it  and 
Matthew  at  once  reveals  the  fact  that  practically  all  of 
Mark  is  found  in  Matthew.  The  exceptions  of  any  note  are  : 
Mark  i  :  21-28  (the  healing  in  the  synagogue),  grouped  by 
Matthew  in  4  :  24  with  other  healings ;  Mark  4  :  26-29 
(the  parable  of  the  Kingdom  as  a  seed),  which  Matthew 
leaves  out,  in  view  of  his  chapter  13 ;  Mark  7  :  32-37  (the 
healing  of  a  deaf-mute) ,  which  Matthew  also  groups  in  the 
miracle  narratives  of  chapters  8,  9,  as  he  does  also  the  story 
of  the  blind  man  of  Bethsaida,  Mark  8  :  22-26  ;  cf.  Mat- 
thew 9  :  27.  Matthew  also  omits  Mark  9  :  38-40  (the 
strange  exorcist),  Mark  11  :  11  (Jesus's  first  visit  to  the 
temple),  and  12  :  41-44  (the  widow's  mite).  With  these 
exceptions,  practically  all  the  material  of  Mark  was  known 
and  used  by  Matthew,  and  often  it  is  repeated  in  exactly 
the  same  words. 

It  is  further  remarkable  that  the  order  in  which  the  ma- 
terial is  used  is  about  the  same.  Both  deal  with  John  the 
Baptist's  mission  as  the  beginning  of  Jesus's  ministry,  and 

5 


Introduction  The  Messages 

follow  the  same  thread  of  events  until  the  crucifixion.  But 
Matthew  has  far  more  material  than  Mark.  Over  thirty- 
paragraphs  of  importance  are  omitted  by  Mark  which  are 
given  by  Matthew.  Had  Mark  taken  from  Matthew,  he 
would  not  have  omitted  so  much.  In  every  case  of  an 
omission  by  Matthew  a  good  reason  why  he  did  so 
may  at  least  be  surmised.  On  these  and  other  grounds  it 
is  now  the  generally  accepted  opinion  that  Mark  is  the 
narrative  upon  which  Matthew  relied  in  good  part,  not 
only  for  his  historical  material,  but  also  for  his  arrange- 
ment of  the  story.  Matthew  changes  the  language,  com- 
ments upon  and  transposes  the  material,  but  never  so 
much  that  the  Mark  narrative  is  not  quite  plain  through- 
out. 

In  the  same  way  Mark's  material  is  known  and  used  by 
Luke.  Where  it  is  not  used  the  same  general  subject- 
matter  appears  in  another  form,  or  is  omitted  for  reasons 
some  of  which  may  be  plausibly  conjectured.  The  only 
striking  exception  is  chapters  6  :  45  to  8  :  26  of  Mark,  which 
includes  the  walking  on  the  water  and  the  second  feeding 
of  the  multitude.  But  if  Mark  knew  Luke,  the  omissions 
of  important  sayings  are  quite  inexplicable.  Mark  omits 
almost  the  entire  group  of  sayings  known  as  the  Sermon 
on  the  Mount,  as  well  as  many  discourses  of  Jesus.  Luke 
professes  to  have  used  sources.  One  of  these  we  may 
fairly  assume  to  have  been  Mark.  He  moreover  introduces 
the  material  in  about  the  order  of  Mark.  There  are  two 
6 


of  Jesus  Introduction 

prominent  exceptions.  The  imprisonment  of  John  he  puts 
with  the  history  of  John  in  his  preliminary  narrative,  and 
the  rejection  of  Jesus  at  Nazareth  he  places  at  the  very 
beginning  of  Jesus's  Galilean  ministry.  Elsewhere  he 
simply  seems  to  transpose  episodes,  as  in  the  order  of  the 
institution  of  the  last  supper  and  the  prophecy  of  his  be- 
trayal ;  or  he  seems  to  confuse  some  other  account,  or  to 
condense  his  material  in  a  very  perplexing  way,  as  in  the 
order  of  the  trial.  Luke  is  not  always  careful  in  details. 
We  hear  of  Peter's  wife's  mother  (4  :  38)  before  Peter's 
call  in  Luke  5:1-11.  At  the  trial,  Mark's  order,  where 
Jesus  is  mocked  after  the  process,  is  more  likely  than 
Luke's,  where  it  takes  place  before  anything  has  been  done. 
But  on  the  whole,  Luke,  like  Matthew,  seems  to  be  familiar 
with  Mark's  material  and  to  use  it  in  about  the  order  that 
Mark  does.  Where  he  does  not  do  so,  reasons  may  be, 
at  least,  suggested  for  the  change.  There  is  no  good 
reason  for  supposing  an  "  older  Mark  "  from  which  all 
have  drawn  material.  Our  present  Mark  may  contain 
additions  and  changes  made  by  later  hands,  as  in  chapter 
16  :  9-20,  but  on  the  whole  it  is  safe  to  assume  that  in 
Mark  we  have  the"  Narrative  of  miracles  "  from  which  both 
Matthew  and  Luke  took  the  main  thread  of  their  history,  and 
that  they  knew  it  in  the  order  in  which  we  have  it.  Luke 
used  it  perhaps  more  freely  than  Matthew.  Half  the 
words  Mark  uses  are  found  in  Matthew,  but  only  one-third 
of  them  in  Luke.  In  vocabulary  and  style,  Mark  and 
7 


Introduction  The  Messages 

Matthew  are  most  nearly  related,  Mark  and  Luke  farthest 
apart.  And  in  nearly  every  case  of  divergence  from 
Mark's  order  his  can  be  shown  to  be  at  least  more  likely 
than  that  of  either  Matthew  or  Luke. 

There  is  a  farther  point  to  be  considered  in  the  relation 
of  Matthew  to  Luke.  It  is  apparent  that  both  use  mate- 
rial, though  in  different  ways,  not  found  in  Mark  and 
peculiar  in  its  character,  but  common  to  both.  It  seems 
unlikely  that  Matthew  knew  Luke  and  yet  left  out  the 
parables  which  Luke  gives  so  beautifully,  or  that  Luke 
knew  Matthew  in  its  present  form,  and  made  no  attempt 
to  harmonize  the  family  tables  with  which  both  begin. 
Hence  it  is  worth  while  to  separate  that  material  common 
to  Luke  and  Matthew  but  not  given  in  Mark.  The  moment 
this  is  done  it  is  seen  at  once  that  this  material  consists 
of  sayings  and  sermons  of  Jesus.  They  are  used  freely, 
gathered  together  by  Matthew,  as  in  the  Sermon  on  the 
Mount,  and  distributed  over  Jesus's  life  by  Luke  in  close 
connection  with  the  historical  events  with  which  they 
might  suitably  be  associated.  This  "  Collection  of  Sayings  " 
must  have  been  a  written  source  to  judge  from  the  verbal 
agreements,  but  it  must  have  been  quoted  freely  by  the 
authors  of  Matthew  and  Luke,  for  it  has  been  broken  up, 
and  Its  material  used  out  of  its  original  order.  This  source 
it  is  impossible  to  restore  completely.  Some  of  its  mate- 
rial may  be  perhaps  found  in  the  words  peculiar  either  to 
Matthew  or  Luke.  But  in  the  main  it  is  as  toUows  : 
8 


of  Jesus  Introduction 

The  Sermon  of  John  the  Baptist— Matt.  3  :  7-12 ;  Luke  3  :  7-9  and 

16,  17, 
The  Temptation  Dialogue. — Matt.  4  :  3-10  ;  Luke  4  :  3-12. 
The  Justice  or  Righteousness  Address. — Matt.  5  :  3-48 ;  7  :  1-6 

and  12-27;  Luke  6  :  20-49  \  ^"i-  '•  2,'i\  12  :  58  fF.  ;  16  :  17  ff. 
Address  to  the  Centurion. — Matt.  8  :  5-12  ;  Luke  7 :  2-10  ;  13  :  28-30. 
Directions  to  Evangehsts. — Matt.  8  :  19-22  ;  9  :  37  ff.  ;  10  :  5-16  and 

23-25  and  40  ff. ;  11 :  20-27;  13  :  16  ff  ;  Luke  9  :  57  ;  10  :  16  and 

21-24. 
Talk  about  John  the  Baptist.— Matt.  11 :2-i9;  Luke  7  :  18-35; 

16:16. 
The  Beelzebub  Saying. — Matt.  12  :  22-37  ;  Luke  11  :  14-23. 
The  Demand  for  a  Sign. — Matt.   12  :  38-45 ;  Luke  ii  :  24-26  and 

29-32. 
The    Pharisees    Denounced. — Matt.    23: 1-39;  Luke    11:39-52; 

13  :  34  ff. 
The  Directions  for  Prayer. — Matt.  6  :  9-13  ;  7  :  7-11 ;  Luke  11 :  2-4 

and  9-13. 
Relation  to  Possessions. — Matt.  6 :  19-34 ;   Luke  12  :  22-34  ;  11 : 

34  ff. ;  16  :  13. 
The  Lake  Parables. — Matt.  13  :  31-33  and  44-46;  Luke  13  :  18-21 

(cf.  Mark,  Chap.  4). 
Confession  to  be  Public. — Matt.  10:26-39;  Luke  12  :  2-12  and 

51-53  ;  14  :  26  ff. 
Various    Directions. — Matt.  18  :  7   and   12-22  ;   Luke  15  :  3-10  ; 

17:1-4- 
The  Supper  Parable. — Matt.  22  :  1-14;   Luke  14  :  16-24. 
The  Apocalypse.  ^ — Matt.  24  and  26;  Luke    17  :  23-37;  12  :  39-53 

(cf.  Mark  13  :  3-32). 

'  This  perhaps  strictly  does  not  belong  either  to  the  narrative  of  Mark  or 
to  the  "  Collection  of  Sayings,"  but  represents  a  separate  source. 

9 


Introduction  The  Messages 

It  is  possible  that  the  whole  of  Matthew  24  :  1-51  be- 
longs to  it.  Perhaps  also  the  parable  of  the  talents,  and 
on  the  other  hand  the  Lake  Parables  may  have  formed 
no  part  of  it.  These  are  questions  for  whose  decision  the 
data  are  wanting. 

Apart  from  the  "  Narrative  "  of  Mark  and  the  "  Collec- 
tion of  Sayings  "  just  noted,  Matthew  has  his  own  ma- 
terial peculiar  to  him : 

Matthew 

The  Family  Descent i:    1-17 

The  Birth  of  Jesus i  :  18-25 

The  Magi,  Flight  and  Home  in  Nazareth 2  :    1-23 

A  Sabbath  Saying 12  :    5,  11 

Parable  of  the  Tares 13  :  24-30  and  36-43 

Parable  of  the  Net 13  :  47-So 

Peroration  to  Parables 13  :  51  ff. 

Peter  on  the  Water 14  :  28-31 

Evil  Plants  Rooted  Up 15  :  13  f. 

The  Words  of  Jesus  to  Peter 16  :  17-19 

The  Temple  Tax 17  :  24-27 

The  Children's  Angels 18  :  10 

The  Ungrateful  Debtor 18  :  22-35 

The  Eunuch  Saying 19  :  10-12 

The  Apostles*  Reward 19  :  28 

The  Vineyard  Parable 20  :    1-16 

The  Parable  of  the  Two  Brothers 21  :  28-32 

The  Parable  of  the  Virgins 25  :    1-13 

The  End  of  the  World 25  :  31-46 

The  Saying  of  Jesus  when  Arrested 26  :  52  ff. 

The  Death  of  Judas 27  :    3-10 

10 


of  Jesus  Introduction 

Matthew 

The  Message  of  Pilate's  Wife 27  :  19 

Natural  Signs  at  Jesus's  Death 27  :  51-53 

The  Watch  at  the  Grave 27  :  62-66 ;  28  :  11-15 

The  Appearance  to  the  Women 28  :    i-io 

An  Appearance  to  Disciples 28  :  16-20 

Where  Matthew  collected  these  memories  it  is  impossible 
to  say,  but  that  some  of  them  have  the  marks  of  the  old 
Jerusalem  community  ^  is  fairly  generally  acknowledged. 

There  remains  then  the  peculiar  material  of  Luke  to 

'  Early  in  the  history  of  the  Church  the  character  of  the  Jerusalem  com- 
munity became  distinct  (Acts  11 :  3,  4 ;  15:1,2:21:  21-26  ;  Gal.  2  :  7-16). 
This  community  never  lost  its  strong  Jewish  and  Old  Testament  character. 
At  the  same  time  the  personal  traditions  and  memories  of  Jesus's  activity 
must  have  been  both  more  numerous  and  more  vivid  there  than  anywhere 
else.  There  was  no  central  church  in  Galilee  to  preserve  them,  and  to  Jeru- 
salem the  disciples  must  have  more  and  more  drifted  for  work  and  compan- 
ionship. Thus  the  church  at  Jerusalem  became  an  authority  to  appeal  to 
which  was  natural  (Acts  15 :  1,2),  reminding  us  at  once  of  Matthew  16 :  17-19. 
The  Temple  tax  incident  would  naturally  be  remembered  in  Jerusalem.  The 
distinctly  Jewish  character  of  the  saying  about  children's  angels  is,  of 
course,  evident.  As  the  memories  of  Jesus's  words  passed  over  to  the  Gentile 
Church  many  little  touches  of  Jewish  thought  were  lost,  many  names  of 
Jewish  saints  were  forgotten.  But  the  distinctly  Jewish  and  Jerusalem  col- 
oring is  marked  in  a  line  of  tradition  to  which  apparently  Matthew  had 
access,  and  in  which  as  a  student  of  the  Old  Testament  he  had  a  special 
interest.  Note  particularly  such  details  as  27  :  3-10 ;  27  :  51-53  and  28 :  11-15. 
In  all  these  references  the  Jewish-Christian  Church  had  more  interest  than 
the  Gentile  Church.  The  objections  and  explanations  of  Jewish  opponents 
had  more  reasonableness  and  more  importance  for  Matthew  than  for  either 
Mark  or  Luke,  and  the  traditions  of  the  Jewish-Christian  community  at  Jeru- 
salem seem  to  have  influenced  his  use  of  the  material  at  his  disposal. 
II 


Introduction  The  Messages 

consider.     Like  that  peculiar  to  Matthew  it  extends  over 
the  whole  life  of  Jesus  as  follows  : 

Luke 

Prologue  I  :    1-4 

Prophecy  of  John's  Birth i  :    5-25 

Prophecy  of  Jesus's  Birth i  :  26-38 

The  Annunciation i  :  39-56 

Birth  of  John i  :  S7-8o 

Birth  of  Jesus 2  :    1-20 

Circumcision  of  Jesus 2  :  21-39 

Visit  to  Jerusalem  as  a  Boy 2  :  40-52 

Sayings  of  John 3  :  10-14 

Fishing  of  Peter 5  :    4-9 

Raising  of  Widow's  Son 7  :  11-17 

Parable  of  the  Two  Debtors 7  ;  36-50 

The  Waiting  Women 8  :    1-3 

The  Samaritan  Rejection 9  :  51-56 

Warning  to  Disciples 10  :  17-20 

Parable  of  Good  Samaritan 10  :  25-37 

Mary  and  Martha 10  :  38-42 

Importunity  in  Prayer 11  :    5-8 

Benediction  of  a  Woman 11  :  27-28 

Parable  of  the  Rich  Man 12  :  13-21 

Parable  of  the  Returning  Lord 12  :  35-37 

Parable  of  the  Two  Servants 12  :  47,  48 

Jesus's  Baptism  of  Fire 12  :  49 

Signs  of  the  Times 12  :  54-56 

Judgments  Interpreted 13  :    1-5 

Parable  of  the  Fig-tree 13  :    6-9 

Healing  on  the  Sabbath 13  :  10-17 

Herod's  Plot 13  :  31-33 

12 


of  Jesus  Introduction 

Luke 

Sabbath  Healing 14  :    1-6 

Table  Talk 14  :    7-i4 

Two  Parables  of  Discipleship 14  :  28-33 

Parable  of  the  Prodigal  Son 15  :  11-32 

Parable  of  the  Unjust  Steward 16  :    1-12 

Dives  and  Lazarus 16  :  14, 15 ;  19-31 

Parable  of  the  Servants 17  :    7-io 

The  Ten  Lepers 17  :  "-19 

The  Saying  about  Lot 17  :  28-32 

Parable  of  the  Unjust  Judge 18  :    1-8 

Parable  of  the  Pharisee  and  Publican 18  :    9-14 

Zacchaeus  Incident 19  ^    2-10 

Lament  over  Jerusalem 19  :  41-44 

The  Words  at  the  Supper 22  :  28-38 

Arraigned  before  Herod 23  :    6-12 

Words  on  the  Way  to  the  Cross 23  :  27-31 

The  Repentant  Thief 23  :  39-43 

The  Appearance  at  Emmaus 24  :  13-35 

Closing  Scene 24  :  36-53 

Two  things  will  impress  the  reader  who  will  go  carefully 
through  the  material  peculiar  to  Luke  as  a  whole.  The 
first  is  that  liturgical  elements  apparently  enter  into  it. 
This  is  more  particularly  the  case  at  the  beginning  and  at 
the  close.  In  the  second  place  the  parables  are  the  im- 
portant contribution.  It  was  noticed  in  speaking  of  Mark 
(page  6)  that  a  great  gap  was  left  in  his  material  by  Luke 
(Mark  6:45  to  8:26).  This  is  more  than  offset,  how- 
ever, by  Luke's  detailed  account  of  the  journey  to  Jeru- 
13 


Introduction  The  Messages 

salem.  How  far  he  gathers  about  this  period  various 
traditions  known  to  him  but  not  found  in  the  narrative,  or 
how  far  they  represent  an  actual  Perean  source,  it  is  impos- 
sible to  say.  But  to  the  Perean  ministry  Luke  assigns 
some  of  the  most  beautiful  of  Jesus's  teachings.  There 
seems  no  doubt  that  Luke  also  had  access  to  sources  of 
information,  which,  like  those  of  the  fourth  gospel,  were 
based  upon  the  memories  preserved  in  the  early  Church  at 
Jerusalem,  so  that  the  poems  with  which  he  opened  his 
gospel  represent  old  Jerusalem  traditions. 

We  may  then  conclude,  not  as  absolutely  established, 
but  as  fairly  certain:  (i)  That  Mark  represents,  very 
nearly  at  least,  the  original  simple  story  of  the  won- 
derful miracles  of  Jesus  together  with  a  short  account 
of  his  best  remembered  words  underlying  both  Mat- 
thew and  Luke.  (2)  That  a  "  Collection  of  Sayings  "  was 
used  more  or  less  freely  by  both  Luke  and  Matthew,  to 
all  of  which,  however,  Mark  did  not  have  access,  or  at 
least  did  not  use.  (3)  That  Matthew  had  material  pe- 
culiar to  himself,  which  covers  the  range  of  Jesus's  Hfe. 
(4)  That  Luke  had  traditions  either  oral  or  written  (a)  of 
Jerusalem  hymns  and  church  liturgies,  (b)  a  collection  of 
the  parabolic  teachings  of  Jesus  peculiar  to  himself.  As 
a  working  hypothesis,  subject  to  modification  in  detail, 
this  represents  the  view  that  seems  to  answer  the  largest 
number  of  questions  raised  by  the  resemblances  and  dif- 
ferences of  the  Synoptic  Gospels. 
14 


of  Jesus  Introduction 

II 

THE    CHARACTERISTICS    OF    THE    SEVERAL    GOSPELS 

I.   The  Gospel  of  Matthew 

There  is  now  little  doubt  that  our  present  Matthew  is 
an  original  Greek  writing,  and  not  a  translation.  The 
tradition  of  Papias  that  Hebrew  (Aramaic)  was  the  lan- 
guage of  the  original  gospel  of  Matthew  has  no  intrinsic 
improbability.  We  can  only  then  say  that  the  apostolic 
gospel  is  either  lost  to  us,  or  forms  one  of  the  sources  of 
the  present  Matthew.  Whether  or  not  the  "  Collection 
of  Sayings  "  was  this  gospel  we  have  not  the  data  to  de- 
termine. Nor  is  it  possible  to  fix  the  date  of  the  Greek 
gospel.  The  older  commentators  made  it  A.  D.  41-45, 
which  is  certainly  too  early.  Recent  conjectures  have  set 
it  at  A.  D.  130-140,  which  is  too  late.  The  evidence  goes 
to  show  that  it  was  after  A.  D.  70,  but  how  long  after  must 
remain  uncertain.  *  This  is  more  particularly  the  case  be- 
cause of  its  composite  origin.  The  matter  that  connects 
the  "  Collection  of  Sayings  "  with  the  "  Story  of  the  Mir- 
acles "  is  not  as  old  as  either  of  these  sources.  Faithfulness 
in  transcription  evidently  prevented  the  final  editor  from 
reducing  all  to  a  homogeneous  writing  as  would  a  modern 
historian.     Certain  facts  are  clearly  manifest : 

1  Some  good  authorities  still  maintain  an  earlier  date,  such  as  A.  D.  60  or 
even  A.  D.  55. 

^5 


Introduction  The  Messages 

(i)  The  gospel  is  from  a  Jewish  Christian,  who  writes 
with  the  Messianic  conception  of  Jesus  as  the  dominating 
idea,  to  Jewish  Christians  familiar  with  the  law,  but  living 
outside  of  Palestine.  He  is  also  acquainted  with  the 
original  Hebrew  text  of  the  Old  Testament.  The  quota- 
tions in  2  :  1 5  from  Hosea  1 1  :  i  and  in  2:23  from 
Isaiah  11  :  i  would  be  meaningless  if  taken  from  the 
Greek  translation,  which  Matthew  generally  uses  ;  so  also 
the  quotations  in  12  :  18-20 ;  13  :  35  ;  27  :  9,  10,  seem  to 
reflect  the  Hebrew. 

(2)  It  interests  the  writer  to  bring  his  history  into  close 
analogy  with  the  Old  Testament.  The  address  of  the 
angel  to  Joseph  reminds  the  reader  of  the  scene  with 
Abraham,  Genesis  17:19.  The  Wise  Men  come  almost  in 
perfect  accord  with  the  words  of  Isaiah  60  :  6,  7.  Herod 
slays  the  children  as  Pharaoh  had  done  centuries  before. 
The  gospel  is  full  also  of  predictions  fulfilled  by  events  in 
Jesus's  life,  as,  for  instance,  those  of  Hosea  1 1  :  i  and 
Jeremiah  31  :  15.  As  Moses  fasted  forty  days  and  then 
gave  the  law,  so  Jesus  fasts,  and  the  comprehensive  Ser- 
mon on  the  Mount  follows  the  fast,  although  Luke  scatters 
this  material  over  the  whole  ministry.  Everywhere  the 
writer  sees  fulfilment  of  prophecy,  although  at  times  his 
citations  require  a  large  element  of  subjective  reflection  to 
make  them  applicable,  as  for  example  that  from  Zechariah 
II  :  12  in  27  : 7. 

(3)  It  is,  however,  as  a  Jewish  Christian  that  he  records 

16 


of  Jesus  Introduction 

the  life  of  Jesus.  Hence  the  attitude  of  Jesus  to  the  law 
(cf.  Sermon  on  the  Mount),  to  the  temple  and  to  the  ritual 
is  carefully  defined  and  the  unbelief  of  Judaism  shown  to 
be  unwarranted.  From  the  beginning  when  the  heathen 
bring  gifts  to  the  cradle,  to  the  final  commission  (28  :  19), 
the  heathen  world  is  recognized  as  the  prospective  heir  to 
the  heritage  lost  to  Judaism  (cf.  Vineyard  parable,  etc.). 
He  it  is  who  combats  the  calumny  of  the  Jews  that  the 
disciples  have  stolen  the  body  of  Jesus.  He  also  records 
the  Jews'  exclamation,  "  His  blood  be  upon  us  and  upon 
our  children." 

(4)  In  Matthew  the  rising  centralized  Church  found 
most  comfort.  Alone  in  Matthew  of  all  the  gospels  does 
the  word  "church"  appear  (16  :  18  and  18  :  17).  In  the 
Sermon  on  the  Mount  Jesus's  teachings  are  made  a  formal 
constitution  for  the  Kingdom  whose  world  triumph  is  con- 
fidently expected  (25  :  31).  The  ecclesiastical  order  is 
even  anticipated  in  18  :  15-19,  and  in  19  :  11,  12  there  is 
recognition  of  what  became  early  ascetic  teaching.  In 
Matthew  also  the  simpler  baptismal  formula  of  the  New 
Testament  books  (Acts  2:38  ;  8  :  16  ;  10  :  48  ;  19  :  5  ;  Rom. 
6:3;  Gal.  3  :  27)  becomes  the  trinitarian  one  (28  119). 

(5)  The  faithfulness  in  transcription  from  the  "  Collec- 
tion of  Sayings  "  and  the  "  Story  of  the  Miracles  "  is  seen 
in  the  frequent  reduplications  of  Matthew.  For  in  this 
transcription  is  to  be  found  the  simple  explanation  of  these 
repetitions.    They  were  found  by  both  Matthew  and  Luke 

17 


Introduction  The  Messages 

in  their  sources,  and  taken  from  both.     Thus  in  Matthew 
are  found  the  following  duplicates : 

Narrative  Sayings 

Family  Divisions lo  :  21  10  :  35 

Who  Has  Shall  Receive 13:12  25  :  29 

The  Sign  of  Jonah 12  :  39  16  :    4 

Taking  Up  the  Cross 16  :  24  10  :  38 

Saving  Life,  Losing  It 16  :  25  10  :  39 

The  Offending  Member 18  :    8  5  :  29 

Divorce  Forbidden 19  :    9  5  :  32 

Faith  Moving  Mountains 21:21  17  :  20 

The  Hearing  of  Prayer 21  :  22  7  :    8 

These  are  not  all  the  examples,  but  are  those  which  by  ref- 
erence to  style  and  to  the  "  Collection  of  Sayings" — as  found 
in  Luke's  gospel — can  be  identified  as  belonging  to  it. 
Four  also  appear  twice  in  Luke.  Other  lines  of  evidence, 
not  suitable  for  reproduction  here,  such  as  the  grammar, 
the  vocabulary,  and  the  quotations  from  the  Old  Testament 
point  to  the  same  result.  The  two  distinct  original 
sources  explain  the  frequent  differences  in  point  of  view 
observable  within  the  limits  of  the  gospel.  On  the  one 
side  the  heathen  world  is  presented  as  the  ultimate  goal 
of  Jesus's  work  (28  :  18),  and  on  the  other  sharply  de- 
fined Jewish  particularism  appears,  as  in  5  :  17-20,  where 
the  law  is  regarded  as  still  in  force  even  to  the  letter ;  or  in 
10:5  with  its  prohibition  of  missions  to  the  heathen ;  or  in 
10  :  23  where  Israel  is  to  be  the  soil  until  "  the  coming  " 
18 


of  fesiis  Introduction 

for  the  spread  of  the  gospel ;  and  in  23  : 3  where  the  Phari- 
sees are  still  regarded  as  final  religious  authorities.  These 
belong  to  the  old  historic  source,  reverence  for  which  com- 
pelled their  insertion,  even  after  a  wider  gospel  had  gained 
the  day. 

In  style  Matthew  surpasses  Mark,  but  is  inferior  to 
Luke.  He  arranges  his  material  in  groups  with  the  fa- 
miliar figures  three,  seven,  and  ten  often  determining 
the  range  of  his  narrative  (compare  the  table  of  descent, 
I  :  1-17  with  its  groups  of  seven).  He  gives  seven'  par- 
ables (13  :  1-S2)  where  Mark  gives  three  (Mark  4  :  1-34). 
He  enumerates  seven  woes  (23  :  13-32).  He  gathers  the 
discourses  of  Jesus  and  inserts  them  in  the  narrative  as 
explaining  the  activity  of  the  Master.  The  rabbinical 
training  and  habits  of  thought  appear  in  his  reflections  and 
selection  of  material. 

2.    The  Gospel  of  Mark 

Mark's  gospel  has  an  entirely  different  audience  in  view 
from  Matthew's.  The  purpose  of  Matthew  is  to  set  forth 
the  Messiah  and  the  Messianic  Kingdom  from  a  point  of 
view  intelligible  and  effective  chiefly  for  those  who  were 
Jews  by  birth  and  training.    With  Matthew  the  evidence 

*  The  words  that  close  the  series  of  parables  are  the  fragments  of  a  para- 
ble which  Matthew  passes  over  perhaps  in  the  interests  of  his  scheme  of 
seven,  making  verse  51  close  the  parable,  and  simply  inserting  the  words  of 
verse  52  as  a  comment  on  the  whole  series. 

19 


Introduction  The  Messages 

that  Jesus  is  the  promised  Messiah  is  fulfilment  of  proph- 
ecy, with  Mark  the  corresponding  evidence  is  his  power 
to  work  miracles  and  to  forgive  sins.  Mark  addresses  a 
non-Jewish  public.  Only  once,  therefore,  does  he  quote 
the  Old  Testament.  He  omits  customs  and  ways  unfamil- 
iar to  the  non-Jewish  church,  or  explains  them  when  cited, 
and  he  assumes  an  actual  ignorance  of  the  geography 
and  language  of  Palestine  on  the  part  of  his  readers  (cf. 
3:17;  5  :4i  ;  7:11  ;  7  :35  ;  14:36;  15  :22;  15:34). 
Nor  is  it  unlikely  from  the  Latinisms,  the  knowledge  of 
Roman  customs,  and  such  an  explanation  as  that  concern- 
ing the  widow's  coin  (two  lepta  make  a  kodrafites,  12  :  42) 
that  the  gospel  was  either  written  in  Rome  or  to  Rome  or 
to  those  familiar  with  Roman  ways.  The  tradition  that 
Peter's  recollections  were  written  down  by  Mark  ("  not 
in  order ")  goes  back  to  Papias,  and  the  gospel  has 
touches,  indeed,  that  make  this  explanation  very  likely 
(i  :  29  ;  I  :  36  ;  3  :  16  ;  8  :  29).  In  all  the  really  impor- 
tant epochs  of  the  history  we  find  Peter  named.  He  is 
the  first  called  and  the  first  in  the  catalogue  of  names.  He 
is  the  first  to  recognize  Jesus  as  the  Messiah,  the  first  to 
promise  fidelity,  and  the  first  to  be  rebuked.  He  also  was 
the  first  to  see  the  risen  Jesus  among  the  apostles ;  and  yet 
there  is  no  such  primacy  claimed  for  him  as  in  Matthew 
16  :  18.  Jesus  calls  him  "  Satan,"  and  his  denial  of  Jesus 
is  not  covered  up.  Everything  points  in  the  gospel  to  its 
being  very  early,  and  on  the  basis  of  an  eye-witness's  vivid 
20 


of  Jesus  Introduction 

remembrances.  No  eye-witness  suits  the  narrative  so  well 
as  Peter.  Nor  is  it  unlikely  that  Paul  and  Peter  both  in- 
fluenced the  young  John  Mark,  who  seems  to  have  been 
reconciled  to  Paul  even  after  the  latter's  quarrel  with 
Barnabas  over  him  (cf.  Acts  12  :  25  ;  13:5;  13  :  13 ; 
15  '-  37-39 ;  Philemon  24  and  2  Tim.  4:11).  The  gospel  is 
not  a  theological  treatise  and  the  theological  advances  of 
Paul  have  no  place  in  it,  but  the  spirit  of  universalism  is 
dominant.  The  whole  world  is  to  hear  the  gospel  (13:10; 
14  :  9).  There  is  no  mention  of  the  forbidding  of  a  Sa- 
maritan or  Gentile  mission,  nor  is  the  temple  any  more 
the  centre  of  worship.  The  Gentile  community  knew 
little  of  Pharisees  and  Sadducees,  hence  Mark  speaks  but 
little  of  them,  and  then  generally  in  connection  with  the 
Jewish  theologians,  against  whom  he  has  the  bitterest  feel- 
ings. It  is  the  "  chief  priests  and  scribes  "  who  put  Jesus 
to  death,  and  it  was  no  doubt  the  Jewish  theological  party 
which  made  the  most  trouble  for  the  early  Gentile  Church 
about  the  time  Mark  wrote.  This  time  may  be  conject- 
ured to  have  been  A.  D.  60  to  70.  Mark's  gospel  is  dis- 
tinctly a  "  layman's  gospel  "  (Wernle).  It  is  a  simple,  di- 
rect narrative ;  there  is  less  reflection  and  expansion  than 
in  either  Matthew  or  Luke.  It  forms  the  basis  for  them 
both ;  historically  it  is  of  the  greatest  value.  It  is  also  a 
single  writing  in  which  "sources"  cannot  be  distinctly 
traced  as  in  Matthew  and  Luke.  The  only  possible  re- 
duplications are  the  closely  parallel  sayings  9  :  35  and 
21 


Introduction  TJie  Mcssao-es 


lo  :  43,  which  still  seem  independent,  and  the  narratives 
of  the  feeding  of  the  five  and  four  thousand,  which  were 
possibly  different  traditions  of  the  same  event,  but  included 
by  Mark  because  he  particularly  emphasizes  the  miracle 
element  in  the  life  of  Jesus, 

3.    The  Gospel  of  Luke 

The  third  gospel  presents  many  questions  yet  waiting 
their  solution.  As  in  the  case  of  the  gospel  of  Matthew, 
the  sources  can  be  traced.  They  are  expressly  acknowl- 
edged in  the  prologue  (i  :  1-4).  No  more  than  Matthew 
or  Mark  is  Luke  an  eye-witness  (i  :  2).  It  is  as  vain  also 
to  dogmatize  on  the  exact  date  of  the  origin  of  his  gospel. 
As  in  the  case  of  Matthew,  internal  evidence  makes  it  al- 
most certainly  after  A.  D.  70,  but  before  A.  D.  100.  The 
purpose  of  the  writing  is  also  evident.  Like  the  gospel  of 
Mark  it  was  written  to  the  Gentile  Christian  community. 
But  Theophilus  represented  the  cultured  and  philosophi- 
cally trained  circle  to  whom  also  Paul  addressed  much  of 
his  writing,  and  especially  the  Greek  speaking  and  think- 
ing portion  of  the  Church.  Indeed,  there  are  words  and 
phrases  that  strongly  suggest  affinity  with  Paul  in  style  at 
least.  At  the  same  time  there  is  no  trace  of  any  "  anti- 
Petrine  "  spirit,  once  so  strongly  asserted.  On  the  con- 
trary, phrases  that  Mark,  on  the  basis  of  Peter's  own  ac- 
count perhaps,  unhesitatingly  inserts  (Mark  8  :  33= Matt. 
16  :  22,  23),  Luke  omits ;  and  the  account  of  the  denial  is 
22 


of  Jesus  Introduction 

softened  in  a  marked  degree.  Peter  was,  no  doubt,  al- 
ready the  venerable  martyred  memory  to  be  gently  and 
reverently  spoken  of.  There  are  evidences  in  Luke,  as 
also  in  Matthew,  of  some  of  the  conceptions  that,  grossly 
exaggerated,  became  dominant  misconceptions  in  the  old 
Catholic  church,  such  as  the  peculiar  estimation  of  pov- 
erty and  riches  as  such.  Compare  the  Sermon  on  the 
Mount  with  Matthew's  version,  the  parable  of  the  rich  man 
and  Lazarus,  and  also  the  emphasis  in  the  first  on  leav- 
ing all  and  following  Jesus.  In  dealing  with  Luke's 
gospel,  however,  it  is  well  to  remember  that  he  avow- 
edly used  sources,  and  that  these  may  now  be  distin- 
guished with  reasonable  assurance.  The  narrative  is  to  be 
compared  with  Mark,  upon  which,  in  point  of  material  and 
arrangement,  it  is  evidently  dependent.  Then  the  ques- 
tion arises,  does  Luke  or  does  Matthew  give  us  the  most 
accurate  rendering  of  the  "  Collection  of  Sayings  ?  "  This 
question  cannot  yet  be  considered  as  settled,  and  for  the 
purposes  of  this  volume  Matthew's  arrangement  is  the 
more  convenient,  although  in  special  places  Luke  com- 
mends himself  to  us  by  the  ease  and  grace  of  his  version. 
In  regard  to  the  rest  of  Luke  it  is  vain  to  say  that  an 
absolute  conclusion  has  been  reached.  In  general  he  gives 
us  (a)  A  collection  of  hymns  with  short  historical  notes 
regarding  the  occasion  of  each  hymn,  (b)  Six  miracles 
peculiar  to  himself,  (c)  Twelve  parables  peculiarly  beau- 
tiful and  only  given  by  him.  It  is  not  too  much  to  say 
23 


Introduction  The  Messages 

that  one  might  almost  reconstruct  Christianity  from 
the  material  peculiar  to  Luke.  That  he  had,  therefore,  a 
source  at  his  disposal  of  great  value  to  us  is  evident.  That 
he  knew  Matthew  seems  unlikely,  but  he  seems  to  have 
been  in  touch  with  a  set  of  Jerusalem  traditions  from 
which  Matthew  also  drew.  No  doubt  the  service  of  both 
temple  and  synagogue  influenced  the  early  Jerusalem 
Church,  but  more  particularly  the  rich  service  of  the  tem- 
ple. Liturgical  forms  might  easily  preserve  these  memo- 
ries that  were  lost  elsewhere.  Perhaps  from  such  ser- 
vices, and  it  may  be  from  some  collection  of  parables 
or  oral  traditions  of  the  Perean  ministry,  he  drew  the  tra- 
ditions of  Christ's  teachings  which,  in  their  easy,  graceful 
Greek,  have  a  charm  which  Matthew  in  some  respects 
lacks,  and  to  which  the  hurried,  straightforward  Mark 
did  not  aspire. 

Ill 

THE    NARRATIVE    GIVEN    BY    MARK 

The  following  table  outlines  the  narrative  of  the  minis- 
try of  Jesus  as  given  in  the  main  by  Mark  with  the  par- 
allel passages  from  Matthew  and  Luke.^  A  glance  shows 
how  dependent  the  other  two  Synoptics  are  on  Mark  in 
material  and  arrangement. 

1  The  attempt  to  arrange  the  Synoptic  accounts  in  harmony  with  the  ma- 
terial of  John's  gospel  is  difficult.  No  such  effort  is  attempted  in  this  volume. 

24 


of  Jesus 


Introduction  Mark 

The  birth  of  John  predicted 

The  birth  of  Jesus  foretold 

Mary  visits  Elizabeth 

John  the  Baptist  is  born 

Jesus  is  born 

Story  of  the   Magi  ;    flight  into   Egypt 

and  the  Settlement  in  Nazareth 

The  Circumcision  and  Presentation  in 

the  Temple 

In  Jerusalem  as  a  boy  of  twelve 

yesus  with  jfohn  in  jfudea I  :  1-6 

John  points  out  and  baptizes  Jesus i :  7-11 

Jesus  is  tempted i :  12,  13 

yesus  then  goes  to  Galilee 1:14,15 

Calls  the  first  Disciples i :  16-20 

All  go  to  Capernaum i :  21-28 

Where  he  heals  a  Demoniac  and  Peter's 
wife's  mother 1:29-34 

yesus  preaches  throughout  Galilee  and  heals 

a  leper i :  35-45 

Returns  from  the  Desert  and  heals  a 

Paralytic 2  : 1-12 

Here  Levi  (Matthew)  joins  him 2:13-17 

He  discusses  Fasting 2  :  18-22 

First  Conflict  with   the  Pharisees  over 

Sabbath  keeping 2  :  23-28 

Defends  his  Disciples  and  heals  a  man 

with  withered  hand  on  the  Sabbath..  3: 1-6 
The  Crowds  begin  to  gather  about  him 

and  he  heals  many 3  :  7-12 

Jesus  then  calls  the  Twelve  for  special 

Work 3  :  13-19 

His  Friends  attempt  to  control  him 3  :  20,  21 

Scribes  from  Jerusalem  say  he  "has  a 

devil  " 3  :  22-30 

When  his  Relatives  again  call  for  him  .  3  :  31-35 
He  teaches  in  Parables  by  the  Seaside.  4: 1-34 
Crossing  the  Lake  in  a  Storm  he  stills  it.  4 :  35-41 

25 


Introduction 

Luke 

1 : 5-25 
1 :  26-38 

1 :  39-56 
1 :  57-80 
2 : 1-20 

Matt 
1 :  18-20 

2 : 1-23 

2 :  21-39 
2 :  40-52 

3:1-6 
3 :  15-18 
4:1-13 

3:1-6 
3:11,  12 
4:1-11 

4 :  14.  15 
4:31-37 

4 : 12-17 
4 :  18-25 

4  :  38-43 

8 :  14-17 

5 :  12-16 

8:2-4 

5 :  17-26 
5  :  27-32 
5-33-39 

9:1-8 
9 : 9-13 
9 :  14-17 

6:1-5 

12 : 1-8 

6:6-11 

12 : 9-14 

6 : 17-19 

12: 15,  16 

6: 12-16 

10 : 2-4 

12:25 
8  :  19-21     12  :  46-50 
8  :  4-8        13  : 1-9 
8  :  22-25      8  :  18-23-27 


Introduction 


Ihe  Messages 


Mark  Luke  Matt. 

Preaching  in  the  country  of  the  Gerasenes 

(Gadara,  Matt.),  he  heals  a  demoniac. .  5 : 1-20        8  :  26-39    8  :  28    9:1 
The  miracles  of  healing  the  daughter  of 
Jairus  and  the  woman  with  the  issue 
of  blood  (on  the  other  side  of  the  sea).  5  :  21-43      8  :  40-56      9 :  18-26 

Rejection  in  Nazareth 6:1-6  13  :  53-58 

He  sends  forth  Disciples  (perhaps  iden- 
tical with  the  sending  in  Luke  10  :  i) .  6  :  7-13        9:1-6        9  :  35  10  :  14 
Herod  hears  of  and  passes  Judgment 

onjesus 6:14-16      9:7-9        14:1.2 

He  has  already  caused  John  to  be  be- 
headed   6  :  17-29      3  :  19,  20   14  :  3-12 

The  Disciples  return 6  :  30,  31     9  :  10 

The  five  thousand  are  fed  by  Jesus  1 . . .  6  :  32-44      9  :  10-17     I4  :  13-21 

Perhaps  also  those  referred  to  in. 8  :  i-io  15  :  32-39 

Jesus  walks  upon  the  Sea 6 :  45-52  14 :  22-33 

He  conies  to  Gennesaret,  where  Crowds  await 

him 6  :  53-56  14:  34-36 

Discussion  with  regard  to  Ritual  Wash- 
ings    7:1-23  15:1-25 

He  then  visits  Tyre  and  Sidon  and  cures  the 

Syrophoenician  woman 7  :  24-30  15  :  21-29 

Returning,  he  heals  a  deaf-mute 7  :  31-37  15  :  29-31 

Jesus  has  a  further  Conflict  with  the 

Pharisees 8  :  11-21  16 : 1-12 

Goes  to  Bethsaidu  and  there  cures  a  blind 

man 8  :  22-26 

Thence  he  journeys  to  CcBsarea  and  there 
questions  the  disciples  about  his  iden- 
tity.    Peter's  answer 8  :  27-30      9  :  18-21     16  :  13-20 

Jesus  now  foretells  his  Death 8:31-38      9:22-27     16:21-28 

He    is    there    transfigured    before   the 
Three g  :  2-13        9  :  28-36    17 : 1-13 

1  The  reduplication  of  the  feeding  of  the  multitude,  one  of  two  possible  reduplications 
in  Mark's  gospel,  seems  from  internal  evidence  to  be  the  same  miracle  in  two  versions. 
If,  however,  anj^one  is  convinced  by  the  difference  in  details — four  thousand  and  five 
thousand — seven  baskets  and  twelve  baskets,  etc.,  that  there  was  a  second  miraculous 
feeding,  then  it  must  be  placed  after  the  visit  to  Gennesaret  (Mark  6:  53-56). 

26 


of  Jesus 


Introduction 


Mark 
Coming  down,  cures  the  epileptic  boy. .  9  :  14-29 
He   makes  a  secret   Journey   through 

Galilee 9  :  30-33 

Teaches  his  Disciples 9 :  33-41 

Jesus  now  sets  his  face  toward  jferusalem. . .  10  :  1-12 

On  the  way  blesses  little  Children 10 :  13-16 

Answers  the  rich  young  Man 10  :  17-31 

And  tells   again  to  his  Disciples  what 

awaits  him 10  :  32-34 

The  brothers  James  and  John  prefer  a 

Request 10 :  34-45 

He  heals  a  blind  Man  on  his  way  to 

Jericho 10  :  46-52 

Here  he  dines  with  Zacchaeus 

yesus  enters  yerusalem 1 1  :  i  -i  i 

And  v/eeps  over  the  City 

Jesus  curses  the  fig-tree 11 :  12-14 

Purges  the  Temple 11  :  15-19 

The  Chief  Priests  trapped  by  a  ques- 
tion about  John 11 :  27-33 

Teaches  by  searching  Parables 12  : 1-12 


Is  questioned  about  tribute  Money  ....  12  :  13-17 
And  further  about  the  Resurrection ...  .12  :  18-27 

And  about  the  chief  Commandment 12  :  28-34 

And  about  the  Messiah  being  David's 

Son 12 :  35-37 

Denounces  the  Scribes   and  Pharisees 

and  bewails  Jerusalem (Matt. )  12  :  38-40 

He  praises  the  Widow  and  her  Mite 12 :  41-44 

He  begins  his  Predictions  of  Woe  and 

of  his  Second  Coming 13  : 1-37 

He  is  at  this  time  teaching  in  the  Temple 

in  the  Day-time 

Probably  describes  the  last  Judgment 

at  this  time 

The  Chief  Priests  now  plot  against  him 14 :  i,  2 

He  is  anointed  in  Bethany 14 : 3-9 

27 


Luke  Matt. 

9 :  37-43  i7  :  14-20 

9  :  43-45  17  :  22-27 

9:46-50  18:1-5 

19  : 1-12 

18  :  15-17  19  :  13-15 

18  :  18-30  19  :  15-30 


18: 

31-34 

20: 

17-19 

20: 

20-28 

18: 
19: 

35-43 
:  i-io 

20: 

29-34 

19: 

19; 

19: 

:  29-40 
41-44 

;  45-48 

21 : 

21 : 
21 : 

i-ii 

18,  19 
12-17 

20; 
20: 

20 

:i-8 
9-19 

:  20-26 

21  : 
21 : 
21; 
22 
22: 

:  23-27 
33-46 
;  28-32 
:i-i4 
:  15-22 

20; 
20 

:  27-38 
:  39-40 

24: 
22: 

:  23-33 
:  34-40 

20: 

:  41-44 

22: 

;  41-44 

20 

21 

:  45-47 
:i-4 

23 

21 

:5-36 

24 

:i-32 

21 

:  Zl,  38 

25 

:  31-46 

22 

:  I,  2 

26 
26 

:i-5 
:6-i3 

Introduction 


The  Messages 


Mark  Luke         Matt. 

Judas  betrays  him 14:10,11  22:3-6        26:14-16 

Preparation  for  the  Feast  made  by  Dis- 
ciples  14:12-18  22:7-15      26:17-21 

At  the  table  Jesus  foretells  his  Betrayal.  14  :  18-21  22  :  21-23     26  :  21-25 

And  institutes  the  Supper 14  :  22-25  22  :  15-20    26 :  26-29 

Going  to  the  Mount  of  Ohves  he  fore- 
tells Peter's  denial 14 :  26-31  22  :  31-39     26  :  30-35 

His  passion  in  Gethsemane 14:32-42  22:40-46    26:36-46 

He  is  taken  Prisoner 14:43-52  22:47-53     26:47-56 

The  Trial  is  begun  before  the  Sanhedrin.  14  :  53-65  22  :  54,  55   26  :  57-68 

Where  Peter  denied  his  Lord 14  :  66-72  22  :  55-62    26  :  69-75 

Jesus  is  struck  by  Bystanders  and  re- 
viled    22 :  63-65 

And  questioned  as  to  his  Authority 15  :  i  22  :  66          27  :  i,  2 

He  is  then  brought  before  Pilate 15  :  2-15  23  :  2-25      27  :  11-26 

Pilate's   wife   warns  him   to  beware  as 

Jesus  is  just 27  :  19 

Pilate  sends  Jesus  to  Herod 23  :  4-16 

On    Herod's    return    of   Jesus,    Pilate 

washes  his  hands 27 :  24,  25 

And  the  Soldiers  maltreat  Jesus 15 :  16-20  27  :  27-31 

And  lead  him  away  to  crucify  him,  one 

Simon  bearing  the  Cross 15  :  20,  21  23  :  26          27  :  32 

The  Crucifixion 15  :  22-32  23 :  32-38     27  :  33-44 

The  Death  of  Jesus 15  :  33-41  23  :  44-49    27  :  45-56 

His  Burial 15:42-47  23:50-55     27:57-61 

Pilate  puts  a  Watch  before  the  Grave. .  27  :  62-66 

Judas  hangs  himself 27  : 3-10 

The  Disciples  find  Jesus's  tomb  empty .  16  : 1-8  23  :  56 

The  Women  see  Angels  ^ 24 : 9           28:1-8 

Appearances  of  Jesus 24 :  13-49    28  :  9-10 

28 :  16-20 

And  his  Ascension 24  :  50-53 

'  It  is  not  possible  to  determine  the  order  of  events  after  the  crucifixion.  Nor  does 
Paul  help  us  in  his  well-known  order  of  i  Corinthians  15 :  5-8.  John's  gospel  is  equally 
difficult  to  harmonize  with  the  Synoptic  accounts.  We  may  say  that  the  balance  of  evi- 
dence is  that  Mary  and  Peter  see  Jesus  first,  then,  after  appearing  to  separate  individuals, 
he  appeared  to  the  assembled  disciples.  The  account  (or  accounts)  that  closes  Mark  is 
suspected  too  strongly  to  be  called  a  first-class  authority  ;  and  it  contains  little  not  given 
elsewhere. 

28 


of  Jesus  Introduction 

IV 

THE    LITERARY    FORM    OF   JESUS'S    TEACHING 

There  yet  remains  much  to  be  done  in  satisfactorily  dis- 
tinguishing between  the  forms  in  which  Jesus  himself 
taught  and  the  media  through  which  those  teachings  come 
to  us.  In  the  first  place,  Jesus  spoke,  no  doubt,  an  Ara- 
maic dialect,  the  dialect  of  Northern  Palestine  (Mark 
5  :  41 ;  15  :  34).  We  have  therefore  only  Greek  versions  of 
his  sayings.  To  reach  their  original  literary  form  it  must 
be  remembered  that  Jesus  was  brought  up  in  the  atmos- 
phere of  Old  Testament  prophecy,  that  he  lived  the  life  of 
a  Jewish  teacher  or  rabbi,  and  adopted,  without  question, 
the  literary  forms  familiar  to  his  hearers.  Yet  he  spoke,  not 
as  the  scribes  (Mark  i  :  22),  but  with  authority.  His  was 
a  new  prophetic  voice  and  his  impassioned  earnestness 
lifted  his  discourse  up  into  the  region  of  prophetic  poetry, 
with  its  balanced  sentence,  its  parallelism,  and  its  rhythm. 

The  next  question  is  :  "  If  Jesus  spoke  Aramaic,  were 
his  sayings  recorded  in  that  dialect  ?  "  If  so,  the  number 
who  would  understand  them  would  be  very  small.  Even 
his  w^ords  on  the  cross  were  misunderstood  (Mark  15  :  35), 
and  that  by  men  who  at  least  knew  enough  Hebrew  to  be 
familiar  with  Elias.  To  gain  a  large  hearing  the  dialect 
of  Jesus  must  very  soon  have  been  rendered  into  Hebrew. 
Hence  it  may  be  that  for  the  "  Collection  of  Sayings  " 
29 


Introduction  The  Messages 

which  represents  so  fully  the  teachings  of  our  Lord,  we  must 
go  from  the  Greek  translation  to  the  Hebrew  rendering  of 
the  Aramaic  original  in  order  to  gain  any  idea  of  the  origi- 
nal literary  form.  The  fall  of  Jerusalem  made  the  Church 
so  overwhelmingly  Greek  in  tongue  that  we  only  possess 
the  Greek  readings — although  at  any  time  original  Hebrew 
versions  may  be  discovered.  A  careful  study  of  the 
"  Collection  of  Sayings  "  has  enabled  competent  experts  to 
conjecture  more  or  less  accurately  the  original  literary 
forms  in  which  Jesus  probably  taught.  We  might  sur- 
mise in  advance  that  three  great  literary  developments 
would  influence  this  form.  Jesus  came  with  new  ethical 
inspiration,  and  the  Wisdom  Literature  (Proverbs,  etc.) 
would  naturally  furnish  him  with  a  literary  model.  As  we 
shall  later  see,  this  influence  has  been  traced  in  the  "  Col- 
lection of  Sayings."  He  was,  moreover,  a  new  prophetic 
voice,  and  the  impassioned  poetic  prose  of  the  Hebrew 
prophetic  teachers  would  also  be  a  natural  literary  form. 
He  came  also  predicting  the  Coming  Kingdom,  foretold  by 
Daniel,  the  Book  of  Enoch  (in  its  pre-Christian  form),  and 
all  the  apocalyptic  literature  that  followed  the  overthrow 
of  the  Persian  dominion  and  survived  to  his  own  day.  In 
the  "  little  apocalypse  "  (Mark  1 3  : 6-37)  we  have  reproduced 
the  literary  style  familiar  in  this  class  of  literature.  ^ 

1  The  student  who  desires  to  become  familiar  with  the  forms  of  wisdom, 
prophetic  and  apocalyptic  literature,  may  be  referred  to  the  appropriate  vol- 
umes of  the  "Messages  of  the  Bible "  series. 

30 


of  Jesus  Introduction 

In  treating  of  the  messages  of  Jesus  it  is  therefore  of 
importance  to  come  to  some  conclusion  as  to  the  literary 
form  that  clothed  the  message.  No  sane  man  interprets 
the  Book  of  Daniel  as  he  does  the  Epistle  to  the  Romans. 
That  there  are  degrees  of  faithfulness  in  the  Greek  ver- 
sions is  evident  by  a  comparison  of  the  two  versions — for 
instance — of  the  Sermon  on  the  Mount  in  Matthew  and 
Luke.  But  the  fact  of  our  possessing  two  versions  gives 
the  hope  of  recovering,  very  nearly  at  least,  the  exact  Ara- 
maic form  of  Jesus's  teaching.  It  is,  of  course,  unwise  as 
yet,  to  dogmatize  on  the  literary  character  of  many  of  the 
sayings,  but  in  the  subsequent  renderings  of  the  Synoptic 
messages,  an  attempt,  at  least,  will  be  made  to  catch  some- 
thing of  this  literary  character  and  here  and  there  to 
reproduce  it,  however  rudely,  in  the  paraphrase. 


INCIDENTS   INTRODUCTORY  TO 
THE  GOSPEL  MESSAGE 


INCIDENTS  INTRODUCTORY  TO  THE 
GOSPEL  MESSAGE 

Matthew  and  Luke  give  us  early  traditions  of  the  inci- 
dents that  preface  Jesus's  birth,  which  are  unnoticed  by 
Mark  or  John,  or  Paul,  or  indeed  by  any  of  the  other 
canonical  writers.  These  are  accounts  of  the  prophecy 
concerning  John  the  Baptist  and  the  foretelling  of  the 
coming  of  Jesus  as  Messiah,  the  events  accompanying  the 
miraculous  birth  of  our  Lord,  and  two  tables  giving  his 
family  history.  These  two  tables  it  is  quite  impossible, 
with  the  means  at  our  disposal,  to  bring  into  harmony. 
It  can  only  be  said  that  in  all  probability  both  treat  Joseph 
as  the  legal  father  of  Jesus. 

I 

THE  PROPHECY  CONCERNING  JOHN  (Lukc  I  !  5-25) 

The  account  seems  to  be  an  early  narrative,  and  is  used 
by  Luke  to  preface  what  appears  to  be  an  early  hymn.  It 
is,  no  doubt,  a  translation  from  a  Hebrew  hymn,  possibly 
used  very  early  in  the  Jewish  Christian  Church  in  a  liturgi- 
cal and  perhaps  responsive  service.  A  childless  and  aged 
35 


Luke  I  :  5 


The  Messages 


Announce-    couple  of  Aaronic  priestly  descent,  Zacharias  and  Eliza- 
Srthof  John  beth,  are  promised  a  son.     The  angel  appears  in  the  tem- 
(Luke^^^^^'    pie  to  Zacharias  while  he  is  ministering  there  and  assures 
^ '-  5-^3)        him  that  Elizabeth  will  bear  a  son. 
The  angel  continues : 


The  char- 
acter and 
mission  of 
John  as  the 
forerunner 
(Luke  I : 
14-17) 


Thou  shalt  have  blessing  and  gladness. 
And  many  will  rejoice  in  his  birth, 
For,  great  in  the  sight  of  Jehovah, 
Nor  spirits  nor  wine  shall  he  drink, 
But  be  filled  with  the  spirit  of  holiness 
And  that  from  the  womb  of  his  mother  ; 
And  many  of  Israel's  sons 
"Will  he  turn  to  Jehovah  their  God. 
He  foreruns  in  the  power  of  Elijah, 
Reconciling  to  fathers  their  sons, 
And  turning  rebels  to  visions  of  justice, 
Fitting  a  people  prepared  for  Jehovah. 


The  incre-        Zacharias,  exactly  in  the  spirit  of  Abraham,  asks  how  he 
Zac£rias     i^^y  know  this,  seeing  he  is  aged  and  his  wife  stricken  in 
femence       ycars.     To  this  the  angel  replies,  "  I  am  Gabriel  who 
(Luke  1 :  20)  stands  in  God's  presence.     I  was  sent  to  speak  to  you 
these  glad  tidings.     Now,  see,  you  shall  be  silent,  not  able 
to  speak,  until  the  day  that  these  things  come  to  pass,  be- 
cause you  believed  not  my  words,  which  shall  be  fulfilled 
in  their  time." 

Then  follows  the  miracle  of  dumbness  falling  on  Zacha- 
rias, which  is  cured  onlv  when  the  infant  John  is  circumcised 
36 


of  Jesus  Luke  i  :  33 

(Luke  I  :  64).   But  Elizabeth  says  devoutly,  when  she  real-  Elizabeth's 
izes  her  condition  :     "  Thus  Jehovah  dealt  with  me  in  the  jo"  ^ 
days  he  looked  (favorably)  upon  me,  to  take  away  my^^"''®^' ^^^ 
shame  among  the  people." 


II 

THE  MESSIANIC   PROPHECY   (Lukc  I  :  26-38) 

Again  the  same  angel  Gabriel  is  sent  to  a  virgin  called 
Mary  in  Nazareth  (compare  Matt.  2  :  23,  which  passage 
seems  wholly  to  ignore  this  one  in  Luke). 

Mary  was  betrothed  to  Joseph.  Again  the  story  of  the 
annunciation  to  Mary,  like  that  to  Elizabeth,  is  a  setting 
for  an  ancient  hymn  of  prophetic  praise.  This  hymn  is 
distinctly  on  the  plane  of  the  Jewish  Messianic  hope. 
Note  the  expressions  "  Joshua,"  "  Son  of  the  highest  pro- 
claimed," "  the  throne  of  David  his  father,"  and  "  Jacob's 
household."    The  hymn  is  : 

Mary  fear  not !  for  thou  hast  found  favor  with  God !  The  son  of 

Behold  thou  shalt  conceive  and  shalt  bring  forth  a  son  Jhe'bng  ^^ 

And  his  name  also  thou  shalt  call  Joshua  !  awaited 
For  he  shall  be  great,  the  Son  of  the  Highest  proclaimed !       jLuke^?- 

Jehovah  shall  give  him  the  throne  of  David  his  father ;  33,  35) 
He  shall  rule  Jacob's  household  forever  ; 
Of  his  Kingdom  there  shall  be  no  end  1 

37 


Luke  I  :  35 


The  Messages 


The  spirit  of  Holiness  shall  fall  on  thee, 
The  Power  of  the  Highest  o'ershadow  thee, 
Hence  that  holy  thing  shall  be  proclaimed, 
The  Son  of  Jehovah ! 

The  angel  also  tells  her  of  what  is  to  come  to  Elizabeth, 
and  Mary  meekly  resigns  herself  to  Jehovah's  will. 


Ill 


Mary  to  be 
greatly  hon- 
ored and 
blessed 
(Luke 
I  :  42-45) 


THE   SALUTATION  NARRATIVE  (Luke  I  *.  39-56  *,  Cf. 

I  Sam.  2  :  i-io) 

Mary  is  described  as  seeking  seclusion  with  her  kins- 
woman Elizabeth,  who  greets  her  in  an  impassioned  strain: 

Blessed  art  thou  among  women  ! 

And  blessed  the  fruit  of  thy  womb  ! 

Whence  comes  my  Lord's  mother  to  me  ? 

When  thy  salutation  fell  on  my  ears, 

For  joy  leaped  the  babe  in  my  womb. 

Ah,  blessed  is  she  that  believed. 

For  fulfilled  are  things  told  by  Jehovah. 


Mary's  joy 
at  God's  ful- 
filment of 
his  promises 
(Luke 
1 :  46-55) 


To  this  Mary  replied  : 

My  soul  exalts  Jehovah, 
My  spirit  exults  in  God,  my  deliverance, 
He  hath  looked  on  his  bondmaiden's  shame, 
And  from  now  generations  shall  bless  me. 

38 


of  Jesus  Luke  i  :  70 

He  hath  done  to  me  great  things— the  Mighty  One, 

And  holy  his  name  ! 

His  pity  is  on  all  generations, 

On  them  that  do  fear  him. 

The  strength  of  his  arm  is  revealed, 

He  has  scattered  the  haughty  in  heart, 

Princes  he  tore  from  their  thrones, 

And  the  lowly  he  raised  up  on  high, 

The  famished  he  filled  with  good  things 

And  the  rich  he  sent  empty  away. 

He  hath  helped  Israel — his  Son, 

Remembering  mercy 

(Thus  he  promised  our  fathers), 

Toward  Abraham's  children  forever. 


IV 

THE    HYMN   OF   ZACHARIAS  (Lukc  I  :  57-8o) 

In  due  time  John  the  Baptist  was  born  and  Zacharias 
recovered  from  his  dumbness.  A  feeHng  of  exultant  ex- 
pectancy is  voiced  by  Zacharias  : 

Praise  Jehovah,  the  God  of  Isrdel,  Jehovah's 

For  his  people  he  came  making  ransom,  redemptive 

°  purpose 

He  raised  up  a  horn  of  salvation  about  to  be 

In  the  household  of  David  his  Son  fulfilled 

(Luke 
As  he  spake  through  the  Holy  Ones'  mouths,  i :  68-70) 

From  the  time  when  the  prophets  began. 
39 


Luke  I  :  71 


The  Messages 


That  Israel 
might  render 
him  crue  ser- 
vice (Luke 
I  :  71-75) 


The  boy 
John  to  be 
the  herald  of 
Jehovah's 
mercy  (Luke 
1 :  76-79) 


Salvation  he  wrought  from  our  foes, 

From  the  hands  of  all  those  who  did  hate  us. 

To  our  fathers  he  mercy  displays 

And  remembers  his  holy  agreement, 

His  oath  unto  Abram  our  father 

To  give  us  respite  from  our  foes, 

That  thus  we  might  fearlessly  serve  him, 

In  justice  and  piety  walking 

Throughout  all  the  days  of  our  life. 

And  thou  child  shalt  be  henceforth  proclaimed, 

A  prophet  of  (God)  the  most  High 

For  thou  shalt  precede  Jehovah, 

To  make  ready  before  him  his  highway. 

To  make  known  to  his  people  salvation, 

On  the  taking  away  of  their  sin, 

Through  the  merciful  heart  of  our  God, 

Whose  dawn  from  on  high  hath  appeared. 

To  those  sitting  in  darkness  of  death. 

Guiding  feet  on  the  pathway  of  peace. 


THE  BIRTH  OF  JESUS  (Matt.  I  :  i8  to  2  :  23  ;  Luke 
2  :  1-7) 

The  two  narratives   in   Matthew  and   Luke  are  evi- 
dently dominated  by  the  different  interests  of  the  writers. 
Matthew  urges  the  fulfilment  of  Old  Testament  proph- 
ecy, while  Luke  continues  to  use  the  history  as  occasions 
40 


of  Jesus  Matt.  2  :  12 

for  the  introduction  of  the  early  songs  of  the  church. 
Matthew  sees  five  prophecies  fulfilled  in  the  early  history 
of  Jesus. 

(i)  The  prophecy  of  Isaiah  7  :  14  (Greek  version), 

Behold  a  virgin  shall  conceive  The  fulfil- 

And  shall  bring  forth  a  son,  ^^^}.  °f  the 

prediction 

And  they  shall  call  his  name  Emmanuel,  of  the  virgin 

birth  (Matt. 

is  fulfilled  in  that  Joseph,  by  the  direction  of  an  angel,  ^  •  ^^"^5) 
takes  Mary,  even  after  her  conception,  to  be  his  vi^ife  on 
being  informed  regarding  the  nature  of  her  child. 

(2)  The  prophecy  of  Micah  5  :  2  (freely  from  the  He- 
brew), 

And  thou  Bethlehem,  land  of  Judah,  Realization 

Art  in  no  wise  least  among  the  prince?  of  Judah  :  °f  Micah's 

_  ,.,,,,  r      -T  prophecy  in 

For  out  of  thee  shall  come  forth  a  governor  the  birth  at 

Which  shall  be  shepherd  of  my  people  Israel,  Bethlehem 

is  fulfilled  in  that  Jesus  was  born  there,  and  "  wise  men," ' 
or  astrologers  from  the  East,  came  to  Jerusalem  seeking 
the  "  King  of  the  Jews."  Herod  is  "  troubled  and  all 
Jerusalem  with  him,"  and  the  scribes  decide  that  the 
Messiah  will  be  born  in  Bethlehem.  The  astrologers  who 
were  first  to  see  the  star,  Herod  sends  to  find  and  report 
where  in  Bethlehem  the  King  is  born,  and  promises  to 
come  and  worship  him.  But  the  astrologers  being  warned 
of  his  treachery,  turned  aside  after  offering  their  gifts,  for 
Herod  only  sought  the  death  of  the  young  child. 
41 


-12) 


Matt.  2:13  The  Messages 

Fulfilment  (s)  The  third  prophecy  (Hosea  1 1  :  i  from  the  Hebrew), 
prophecy  in  "  ^^t  of  Egypt  havc  I  Called  my  Son !  "  found  its  fulfil- 
[he^sojourn  j^gnt  in  that  Herod's  threat  is  made  known  to  Joseph  by 
(Matt.  2 :  13-  an  angel,  and  he  flees  with  wife  and  infant  to  Egypt. 
15, 19-21)      Qj^jy  ^Q  return  thence  when  warned  that  the  danger  is 

past. 
Fulfilment        (4)  The  fourth  prophecy  (Jeremiah  31:15,  freely  quoted 
ecy^o?je£"  from  the  Hebrew), 

miah  in  the  ,  ,  . 

slaughter  of  A  voice  was  heard  in  Raman, 

the  children  Weeping  and  great  mourning, 

(Matt.  2: 16-  Rachel  weeping  for  her  children  ; 

^^)  And  she  would  not  be  comforted, 

Because  they  were  not, 

Matthew  regards  as  fulfilled  by  the  cry  that  goes  up  from 
the  mothers  of  the  children.     Herod  is  thought  of  as  slay- 
ing them,  in  the  hope  of  thus  destroying  the  infant  King. 
Thepredic-       (s)  The  fifth  and  last  prophecy  (Isaiah  11  :  i),  "  That 
M^skh*  *^*  ^c  should  be  called  a  Nazarene,"  is  obscure,  Nazareth  is 
*^n''L'^  \^     never  mentioned  either  in  the  Old  Testament  or  the  apoc- 

called  a  Naz-  ' 

arena  ryphal  books.     But  Matthew  sees   in   the  very  natural 

23)^"'^'"' (Luke  I  127;  2:39)  return  to  Nazareth  a  special  fulfil- 
ment of  some  current  Messianic  predictions. 
Luke's  ac-        Luke  makcs  the  narrative  the  setting  for  two  early 
countjjf  the  hymns,  namely  "The  Angel's  Song"  and  "The  Presen- 
jesus  tation  Hymn."     His  tradition  is  also  more  detailed  than 

(2  :  1-7)  •' 

that  of  Matthew.    A  decree  from  Caesar  Augustus,  that  all 

the  world  should  be  taxed,  necessitated  an  enrolment  by 

42 


of  Jesus  Luke  2  :  20 

Quirinius,  the  Governor  of  Syria.^  This  brought  Joseph 
and  Mary  up  to  Bethlehem,  and  there  her  child  was  born 
in  a  manger,  or  cot. 


VI 

THE  angel's  song  (Luke  2  :  8-20) 

Shepherds  watching  that  night  by  their  flocks  see  a  The  an- 
vision  of  angels,  and  the  Messiah  is  announced  to  them,  of  "he  bS-lh 
Then  a  "  multitude  of  the  heavenly  host  "  burst  into  the  heJdsauEe 
joyful  song :  2 '•  ^^o) 

Fear  not,  I  bring  you  glad  tidings. 

Great  joy  which  shall  come  to  all  people. 

To  you  is  a  Saviour  born  2 

To-day  in  the  City  of  David. 

Glory  to  God  in  the  highest 

And  peace  among  men  of  goodwill. 

The  comforted  shepherds  seek  out  the  manger  and 
worship.     Mary  keeps  all  these  things  in  her  heart. 

1  For  a  discussion  of  the  historicity  of  this  enrolment  see  the 
taries  ad  locum,  and  Professor  Rhees's  "  Life  of  Jesus,"  page  52. 
a  Christ  the  Lord. 


43 


Luke  2  :  21 


The  Messages 


VII 


The  revela- 
tion to  Sim- 
eon (Luke 
2  :  21-28) 


THE   CIRCUMCISION   IN    JERUSALEM  (Lukc  2  :  21-39) 

In  all  due  conformity  to  the  law  Jesus  is  brought  on  the 
eighth  day  to  Jerusalem  to  be  circumcised.  There  an 
aged  couple  greet  him.  To  Simeon,  who  was  "  looking 
for  the  consolation  of  Israel  "  and  to  whom  it  had  been 
revealed  that  "he  should  not  see  death  until  he  had  seen 
the  Lord's  Christ,"  Jesus  is  made  known  as  the  future 
Messiah.     The  venerable  saint  gives  thanks  to  God  : 


Simeon's 
thanksgiv- 
ing for  the 
realization  of 
God's  prom- 
ises (Luke 
2  :  29-32) 


Simeon  s 
prediction 
regarding 
the  Messiah 
(Luke  2 :  34, 
35) 


Now  release  thy  bondsman,  Lord, 
According  to  thy  word,  in  peace 
Because  mine  eyes  have  seen  salvation 
Which  thou  madst  ready  for  all  people, — 
A  light  unveiling  all  the  nations, 
The  glory  of  thy  people  Israel. 

Lo  he  stands  for  a  falling  and  rising  in  Israel, 
And  a  sign  which  is  spoken  against 
And  a  sword  shall  pass  through  thine  own  soul 
That  many  heart-thoughts  may  be  known. 


Anna's  bless-     Anna  also  blesscs  the  child,  but  the  words  of  her  bless- 
ing (Luke 

2  r36-39)      ing  are  not  given  us. 


44 


of  Jesus  Luke  2  :  52 

VIII 

jESUs's  FIRST  SAYING  (Luke  2  :  41-52) 

Luke  alone  records  the  first  saying  of  Jesus.  It  is  in 
connection  with  his  visit  to  the  Temple.  At  twelve  he 
goes  up  with  his  parents  to  the  Passover  feast,  and,  be- 
coming separated  from  them,  is  found  after  three  days 
(that  is  probably  two  nights  and  a  day)  undergoing  cate- 
chetical instruction  in  the  Temple.  The  parents,  full  of 
anxiety,  reproach  him,  and  to  them  he  says : 

Why  sought  ye  me  ?  Jesus's  early 

Knew  ye  not  that  I  must  be  devotion  to 

(Engaged)  in  the  things  of  my  Father's  house  ?  vice 

(Luke  2  :  49) 

He  returns  with  them,  being  obedient  to  them,  and  His  youthful 
"  grew  in  wisdom  and  stature,  and  in  favor  with  God  and  fLuke?TsiI 
man."^  s^) 

*  It  is  worthy  of  notice  that  these  memories  cluster  about  the  Temple, 
and  reflect  in  many  ways  the  life  and  hope  of  the  Jewish  Christian  Church. 
There  the  personal  and  family  memories  would  have  been  kept  longest  alive 
through  the  presence  of  Jesus's  brothers  and  mother.  Moreover,  in  the 
neighborhood  of  the  Temple  the  early  service  would  be  more  likely  to  em- 
brace liturgical  and  responsive  elements  than  where  the  simple  synagogue 
worship  with  the  teaching  function  dominant  was  the  model. 


45 


THE  WORK  OF  JOHN  THE  BAPTIST 


THE   WORK   OF   JOHN   THE   BAPTIST 

From  the  appearance  at  the  age  of  twelve  in  the  Temple 
we  have  no  further  notice  of  Jesus's  young  manhood  until 
we  meet  him  in  company  with  his  kinsman,  John  the  Bap- 
tist, on  Jordan's  banks.  There  John,  wearing  the  garb  of 
a  prophet,  eating  locusts  and  wild  honey,  appears  saying  : 
"  The  Kingdom  of  Heaven  is  at  hand."  This  message 
raises  considerable  excitement,  more  particularly  in  the 
region  of  Judea  and  especially  in  Jerusalem.  Crowds  of 
people,  evidently  mainly  of  the  lower  classes,  go  out  to 
hear  his  message.  Naturally  he  arouses  the  fears  and  the 
suspicions  of  the  ecclesiastical  authorities.  Nor  are  the 
civil  authorities  quite  unmoved,  since  all  such  religious 
agitations  produce  political  unrest. 

This  took  place,  we  are  told  by  Luke  (3  :  i,  2),  in  the 
fifteenth  year  of  Tiberius  Cagsar :  Pilate  being  the  gov- 
ernor in  Judea,  Herod  the  tetrarch  in  Galilee,  his  brother 
Philip  tetrarch  of  Iturasa  and  Trachonitis,  while  Lysanias 
was  tetrarch  of  Abilene.  Luke  adds  that  Caiaphas  and 
Annas  were  the  high-priests. 

The  marked  feature  of  John's  ministry  was  his  bap- 
tism :  a  symbolic  washing  in  the  river  Jordan.  He  was 
probably  not  the  author  of  the  symbol,  although  this  is 
possible.  It  was  more  likely  the  adaptation  to  his  procla- 
49 


Mark  i  :  2  The  Messages 

mation  of  an  existing  usage.     Such  a  usage  might  easily 
rise  from  a  passage  like  Ezekiel  36  :  25  : 

And  I  will  sprinkle  clean  water  upon  you 
And  ye  shall  be  clean. 

Or  from  Zechariah  13  :  i,  where  a  "  fountain"  is  foretold 
for  sin  and  uncleanness. 


John's  relation  to  the  old  testament 
(Matt.  3:3;  Mark  i  :  2,  3  ;  Luke  3  :  4-6) 

The  different  use  made  by  Matthew  and  Luke  of  Mark's 
quotation  from  the  Old  Testament  is  characteristic  of  the 
two  writers.  The  narrative  of  Mark  attributes  to  Isaiah 
a  quotation  which  is  a  composite,  beginning  with  Malachi 
3  :  I  and  ending  with  Isaiah  40  :  3.  Matthew,  learned 
in  the  law,  corrects  the  quotation  by  dropping  the  Malachi 
portion.  Luke  also  corrects  it,  but  adds  from  the  Greek 
version  (Septuagint)  the  next  strophe  of  the  prophecy. 
Thus  each  of  the  gospel  writers  finds  the  mission  of  John 
foretold  in  the  Old  Testament : 

The  herald  Behold  I  send  my  messenger  before  thy  face 

of  Jehovah's  ■y^v'ho  shall  prepare  thy  way  (Mai.  3:1), 

gracious  ^,  .        \.  .        .      ,  .,  , 

purpose  The  voice  of  one  crymg  m  the  wilderness 

(Mark  i :  2)  Make  ye  ready  the  way  of  Jehovah, 

Make  his  paths  straight  (Isa.  40  :  3). 

50 


of  Jesus  Matt.  3  :  9 

Luke  adds  to  the  prediction  that  note  of  universality, 
which  is  so  strongly  present  in  his  message. 

Every  valley  shall  be  filled  The  mes- 

And  every  mountain  and  hill  shall  be  brought  low ;  vefsal  sa"- ' 

And  the  crooked  shall  be  made  straight,  vation 

And  the  rough  places  smooth  ;  (Luke  3 :  5) 
And  all  flesh  shall  see  the  salvation  of  God  (Isa.  40 :  4). 


II 

John's  message  (Matt.  3:7-12;  Mark  i  :  7,  8  ; 
Luke  3:7-17) 

The  message  of  John  is  given  to  us  in  three  versions 
of  varying  fulness.  Mark's  narrative  is  the  shortest,  then 
we  have  the  versions  given  by  Matthew  and  Luke,  taken 
by  them,  no  doubt,  from  the  old  "  Collection  of  Sayings." 
Luke  adds  material  peculiar  to  him,  gathered,  we  may 
suppose,  from  the  sources  he  had  at  his  disposal  apart 
from  the  others.  Luke  gives  the  message  as  if  addressed 
to  the  multitude,  but  Matthew,  perhaps  more  fittingly,  re- 
fers it  to  the  ecclesiastical  critics  of  his  work  : 

"  You  brood  of  vipers,  who  warned  you  to  fly  from  the  Warning  to 
coming  judgment  ?     Produce  the  fruits  of  repentance,  and  Lee  a^d^ 
do  not  suppose  that  God  will  spare  you  because  you  are  righteous* 
Abraham's  children.     For  I  tell  you  God  could  make  of  ^i^^  (^^f"- 
these  stones  of  Jordan  a  new  Messianic  people.    The  axe  Luke  3':  7-9) 

51 


Matt.  3  :  lo  The  Messages 

of  judgment  is  laid  at  the  root  of  all  trees,  and  that  which 
bears  no  good  fruit  will  be  ruthlessly  cut  down,  and  cast 
into  the  fire." 

At  this  point  Luke  adds  a  dialogue  which  contains 
words  given  only  by  him.  The  dialogue  form  may  be 
Luke's,  but  the  words  are  characteristic  of  John's  teach- 
ing and  position.  The  multitude  ask  what  they  should 
do.    John  says : 

The  fruits  of  "  You  must  establish  a  real  brotherhood  by  sharing 
anVcLuke  your  posscssious.  If  onc  man  has  two  coats  let  him 
3:11.14)  gj^g  J.Q  some  one  who  has  none.  If  one  man  has 
food  let  him  do  the  same.  You  who  gather  taxes  must 
not  practise  extortion.  Soldiers  are  to  do  no  violence, 
nor  exact  anything  wrongfully,  and  to  be  content  with 
their  pay. " 

In  the  words  common  in  the  main  to  all  three  sources 
— Mark's  narrative,  the  "  Sayings  "  and  Luke's  source — 
we  may  detect  the  antithetical  form  that  marks  the  gnom- 
ic or  maxim  character,  and  shows  that  they  were  uttered 
from  the  point  of  view  of  the  "  Wisdom  "  books. 

The  coming  After  me  comes  one  stronger  than  I  whose  shoestring  I  am  not 
one^(Mark  ^^^^^^  ^^  l^^^g^ 

I  baptize  you  with  water. 

He  with  the  Spirit  ot  Holiness. 

52 


of  Jesus  Mark  I  :  II 

He  will  winnow  the  contents  of  his  threshing-floor.  His  work  of 

The  wheat  he  will  gather  into  his  barns,  j^^"^^".' 

The  chaff  he  will  burn  with  undying  fire. 


Ill 

JOHN'S  BAPTISM  OF  JESUS  (Matt.  3  :  13-17  ;  Mark 
I  ip-ii  ;  Luke  3  :  21,  22) 

All  the  gospels  speak  of  the  baptism  of  Jesus.  Mat- 
thew seems  to  amplify  the  "  Narrative  "  as  given  by  Mark, 
while  Luke  condenses  it.  Jesus  comes  from  Galilee  to 
the  Jordan  to  be  baptized  of  John.  Matthew  says  that 
John  resisted  this,  saying  : 

"  I  need  to  be  baptized  of  you,  do  you  come  to  me  ?  "  Jesus's  mo- 

,         T  i,,T-.  ••  !••  r        '     '      t     f      tive  in  being 

but  Jesus  responds,  "  Permit  it  at  this  time,  for  it  is  bent-  baptized 
ting  to  fulfil  all  the  demands  of  righteousness,"  that  is,  3^^^3"i5) 
Jesus  expresses  his  desire  to  be  in  touch  with   all   the 
movements  looking  toward   the  national  realization   of 
righteousness.     Then  John  baptizes  him,  and  Jesus  com- 
ing up  out  of  the  water  sees  a  vision,  and  hears  a  voice  The  divine 
saying  to  him,  as  the  Spirit  in  the  form  of  a  dove  alights  jSYmIS 
upon  him :  /1^^^^^'p    ^ 

r  (Matt.  3 :  16, 

Thou  art  my  beloved  Son.  17 ;  Mark 

In  thee  I  am  well  pleased  !  Lulce'^''- 21 

22} 
This  signal  recognition  of  the  divine  character  of  Jesus, 

and  this  marked  evidence  of  God's  purpose  in  sending 
53 


Mark  i  :  ii 

him,  mark  a  fitting  close  to  the  period  of  his  patient  pre- 
paratory waiting  in  private  life.  From  the  time  of  Jesus's 
baptism  until  the  close  of  his  public  ministry  there  may 
have  been  grov^ing  distinctness  in  his  Messianic  con- 
sciousness ;  there  can  hardly  have  been  any  increase  in  his 
certainty  with  regard  to  his  Messianic  character. 


54 


THE  INTRODUCTION  OF  JESUS  TO 
HIS  MESSIANIC  ACTIVITY 


THE   INTRODUCTION  OF  JESUS   TO   HIS 
MESSIANIC   ACTIVITY 


Three  steps  mark  Jesus's  preparation  for  the  Messianic 
activity,  the  full  consciousness  of  which  was  perhaps  thrust 
upon  him  by  the  vision  and  the  voice  heard  by  him  at  his 
baptism.  He  goes  apart  to  meditate  and  there  turns 
from  false  intruding  suggestions  as  to  the  methods  of  the 
Messianic  Kingdom.  Then,  strengthened  and  resolute,  he 
takes  up  John  the  Baptist's  work,  and  to  that  end  he  lastly 
calls  together  his  own  disciples. 


THE  TEMPTATION  (Matt.  4  :  i-ii  ;  Mark  i  :  12,  13  ; 
Luke  4  :  1-13) 

The  narrative  of  Mark  is  brief,  emphasizing  only  the 
bare  facts — that  he  was  driven  by  divine  impulse  into  the 
desert,  there  fasted  forty  days,  was  there  tested  by  the 
Tempter,  and  was  with  the  wild  beasts  until  at  last  an- 
gels ministered  to  him.  Matthew  and  Luke  add  char- 
acteristic and  dramatic  descriptions  of  the  nature  of  the 
57 


Matt.  4  :  i  The  Messages 

temptations.    The  order  differs.    Both  give  the  first  temp- 
tation with  almost  verbal  identity.     It  would  be  natural  to 
suppose  that  Matthew,  with  his  Jewish  knowledge  and  Old 
Testament  traditions,  would  make  the  Temple  temptation 
the  climax,  and  that  Luke  with  his  universalism  would  make 
the  mountain  scene  the  last  and  greatest  trial ;  but  the  re- 
verse is  the  case.   It  is  impossible  to  conjecture  the  original 
order.    All  we  know  must  be  the  memories  of  what  Jesus 
told  his  disciples.    That  the  same  order  is  not  preserved 
possibly  points  to  the  frequent  practical  use  of  the  tempta- 
tions as  separate  scenes  whose  order  was  thus  forgotten. 
In  Matthew's  order  they  are  as  follows  : 
The  tempta-      (i)  Jesus,  after  the  fasting  and  the  period  of  spiritual 
hTsVes"?^    exaltation  through  which  we  may  assume  he  passed  (cf. 
forpSIi  Ex.  24  :  18  and  i  Kings  19  :  8),  finds  himself  in  a  state, 
ends  (Matt.  ^^  doubt,   of  physical  and  spiritual  exhaustion.      The 
Luke  4 : 1-4)  Tempter  suggests  a  remedy  for  wrestling  faith  and  weary 
body :  "  If  you  are  the  Son  of  God  command  that  these 
stones  become  bread. "     By  the  miracle  he  was  at  once  to 
test  the  reality  of  the  Messianic  vision  and  restore  ex- 
hausted nature.    Jesus's  faith,  however,  did  not  rest  on 
the  miracle,  but  on  God's  word.     Hence  he  replies,  "  Man 
shall  not  live  by  bread  alone,  but  by  every  word,  that  is 
every  inspiration,  proceeding  from  God's  mouth  "  (Deut. 
8:3).    Jesus  will  not  even  begin  a  test,  for  that  would 
have  implied  doubt. 
(2)  Then  the  Tempter  takes  him  (in  vision,  no  doubt) 

58 


of  Jesus  Matt.  4  :  lo 

to  a  pinnacle  of  the  Temple  and  challenges  him  to  con-  The  tempta- 
vince  the  Jewish  religious  world  of  his  Messianic  mission  fo°rm  t'o'^th"" 
by  a  miracle  that  would  at  once  demonstrate  to  them  the  ^IniSd^af ' 
character  of  God's  protection ;  for  it  is  written :  (Matt.  4 :  s- 

'^  7;  Luke  4:9- 

12) 

He  shall  give  his  angels  charge  about  thee, 

On  their  hands  also  will  they  bear  thee  up, 
Lest  perhaps  thou  dash  thy  foot  against  a  rock. 

— Ps.  91 :  II. 

Jesus  at  once  resists  the  temptation.  God  cares  for  us 
on  the  path  of  duty,  not  on  wilfully  chosen  paths  of  un- 
necessary danger,  "  Thou  shalt  not  tempt,  or  put  to  the 
test,  the  Lord  thy  God"  (Deut.  6  :  16). 

(3)  Then  the  Tempter  shows  him  (again,  no  doubt,  in  The  tempta- 
vision)  the  glories  of  the  earthly  kingdom,  and  says  :  "  All  fierce  and^ 
these  things  will  I  give  thee  if  thou  wilt  fall  down  and  sp^ritu^i^" 
worship  me."    The  way  of  conquest  and  force  is  doubt-  means  for 

,     ,    .  .         -       T  •      i  .      n.  «^        .       ,     the  accom- 

less  the  underlymg  temptation  for  Jesus  m  his  Messianic  piishment 
consciousness.     To  worship  the  world  principle  and  obey  sianic  mi?-" 
it  for  the  sake  even  of  supposed  ultimate  religious  advan-  ^^""s-io^"* 
tage,  Jesus,  however,  firmly  refuses.     "  Get  thee  hence,  Luke  4 : 5-8) 
Tempter,  for  it  is  written.  Thou  shalt  worship  the  Lord 
thy  God,  and  him  only  shalt  thou  serve  "  (Deut.  6  :  13).* 

1  In  these  quotations,  as  nearly  always  in  the  "  Collection  of  Sayings," 
the  Greek  translation  of  the  Old  Testament  is  employed. 


59 


Mark  i  :  14-  The  Messages 


II 

JESUS  TAKES  UP  john's  WORK  (Matt.  4  :  12-17  ; 
Mark  i  :  14,  15  ;  Luke  4  :  14,  15) 

The  narrative  in  Mark  does  not  assign  the  arrest  of 
John  as  the  cause  for  Jesus's  going  into  Galilee,  but  merely 
marks  the  time  at  which  he  began  his  ministry.  Matthew 
says,  "  When  he  heard\}!\2i\.  John  was  given  up,"  and  Luke 
simply  states  that "  he  returned  in  the  power  of  the  Spirit." 
It  is  natural  to  suppose  that  Jesus  would  now  take  up 
John's  work  ;  but  as  Galilee  was  under  Herod,  his  retire- 
ment to  Galilee  was  not  to  escape  John's  enemy.  It  was 
natural  that  he  should  begin  in  his  own  land .  Matthew, 
from  his  full  knowledge  of  Old  Testament  poetry,  consid- 
ers the  removal  of  Jesus  to  Capernaum  an  illustration  of 
God's  method  of  revelation.  He  quotes  Isaiah  8:22; 
9:1,  2,  rather  freely  from  the  Hebrew : 

The  con-  The  land  of  Zebulun  and  the  land  of  Naphtali 

Sdijfne  Toward  the  sea  beyond  Jordan, 

method  Galilee  of  the  nations  ! 

(Matt.  4 :  15,  rpj^g  people  that  sat  in  darkness 

Saw  a  great  light, 

And  to  them  that  sat  in  the  place  and  shadow  of  death 

To  them  did  light  arise  I 

The  proclamation  with  which  Jesus  began  his  ministry 
is  linked  to  that  of  John  by  the  account  of  Matthew  (4  :  i7)» 
60 


of  Jesus 


Mark  i  :  17 


It  was  a  bidding  of  men  to  repent  since  the  Kingdom  is  at  The  early 
hand.     But  d 
form  (i  :  15) : 


hand.     But  doubtless  Matthew  simply  shortens  Mark's  KoTth'e 


The  time  is  come, 

The  reign  of  God  is  at  hand, 

Repent,  and  believe  the  good  news. 


Kingdom 
and  the  call 
to  repent- 
ance 

(Matt.  4: 17; 
Mark  i  :  15) 


III 


JESUS  CALLS  DISCIPLES  (Matt.  4:18-22;  Mark 
1 :  16-20  ;  Luke  5  :  i-ii) 

Here,  as  in  some  other  places,  Luke  differs  a  little  from 
the  other  two  gospels  and  recalls  the  tradition  of  the 
fourth  gospel.  The  narrative  mentions  simply  the  call 
of  Simon  and  his  brother  Andrew,  and  then  of  the  two 
sons  of  Zebedee,  James  and  John.  Of  Andrew  not  much 
is  told  us  ;  but  Simon  Peter,  James,  and  John  form  a  little 
inner  circle  about  which  the  other  disciples — varying  from 
twelve  to  seventy — gather  in,  no  doubt,  different  degrees 
of  nearness.  The  word  of  Jesus  is  substantially  the  same 
in  all  three  accounts,  as  Mark  gives  it  to  us.     It  reads  : 


Come  after  me 

The  call  to 

And  I  will  make  you  fishers  of  men ! 

(Mark  I  :  17) 

61 

Mark  i  :  17 

Jesus  was  now  ready  to  begin  his  public  ministry  in  es- 
tablishing his  Kingdom.^ 

1  There  is  some  reason  for  believing  that  the  narrative  of  a  miracle  of  an 
extraordinary  draught  of  fishes  given  by  Luke  at  this  point  is  the  same,  with 
some  confusion  of  detail  and  in  regard  to  time  and  place,  with  John  21  :  i- 
9.  Notice  that  Simon  is  already  a  disciple  according  to  Luke's  own  ac- 
count (4 :  38). 


62 


THE  PUBLIC    MINISTRY   OF  JESUS 


THE  PUBLIC   MINISTRY   OF   JESUS 


HIS    MINISTRY    AND    MESSAGE    IN    GALILEE 

The  account  as  given  by  Mark  concerns  itself  chiefly 
with  the  ministry  in  Galilee,  chapter  i  :  14  to  chapter  9 
dealing  with  it  almost  wholly.  This  ministry  may  easily 
have  been  interrupted  by  visits  to  Jerusalem  to  attend  the 
feasts.  If  so,  these  visits  would  be  the  ones  recorded  in 
the  fourth  gospel.  But  it  is  quite  impossible  now  to  con- 
struct a  clear  and  universally  satisfying  harmony  that  will 
include  all  these  visits.  Therefore  for  our  purpose  it  must 
be  assumed  that  our  narrative  gives  the  story  in  general  in 
chronological  order,  although,  of  course,  so  brief  a  narra- 
tive must  have  omitted  much. 

Jesus  begins  his  ministry  then  in  Galilee,  where  he 
makes  a  profound  impression  by  the  authority  of  his 
teachings  (Mark  i  :  22  and  Luke  4  :  32).  These  teachings 
in  Galilee  may  be  gathered  together  under  four  heads, 
namely:  i.  Works  of  mercy  and  their  meaning.  2. 
Replies  of  Jesus  to  questions  and  attacks.  3.  The  longer 
6s 


The  Messages 

teachings  of  Jesus,  such  as  the  Sermon  on  the  Mount. 
4.  The  Gahlean  Parables. 

I.    Works  of  Mercy  and  their  Meaning, 

To  those  who  are  under  the  sway  of  a  theory  of  life 
whose  highest  laws  or  principles  are  those  of  physical  cau- 
sation, the  miracle  presents  a  great  difficulty.  But  the 
student  who  is  once  convinced  by  faith  wrought  out  in 
personal  experience  that  human  life  is  under  a  personal 
divine  guidance,  must  see  that  a  simple  and  wonder-seek- 
ing age  could  only  be  left  without  excuse,  or  awakened  per- 
haps to  moral  and  religious  activity  by  the  "  signs  "  and 
"miracles  "  it  craved.  For  us,  God's  hand  may  be  seen 
more  clearly  in  the  uniformity  of  nature's  action  than  in 
the  phenomena  we  cannot  classify  or  test.  But  Galilean 
fishermen  knew  nothing  of  nature's  uniformity,  nor  could 
they  understand  our  scientific  theory  of  causation.  It  is 
nevertheless  true  that  Jesus  himself  always  seems  to  have 
treated  miracle  as  a  concession  to  human  weakness  (John 
14  :  II  ;  Mark  2  :  10  ;  Luke  10  :20  and  John  20  :  29).  He 
refused  to  bolster  up  his  own  faith  by  a  miraculous  test 
(Matt.  4:4;  Luke  4  :  4).  He  also  refused  to  be  consid- 
ered a  mere  wonder-worker  (Matt.  12  :  39  ff.) ;  but  he 
had  all  confidence  in  his  Father,  and  in  his  Father's  abso- 
lute and  (save  by  his  own  character)  unconditioned  power. 
So  also  our  confidence  in  Jesus,  and  our  faith  in  the  Fa- 
ther's ability  to  clothe  him  with  any  power  that  would 
66 


of  Jesus 

further  the  moral  and  spiritual  ends  of  the  Kingdom 
which  Jesus  came  to  establish,  presupposes  for  the  Chris- 
tian student  the  possibility  of  miracle.  There  are  then 
two  main  questions  :  The  first  of  them  is,  in  regard  to 
the  historical  character  of  the  miracles.  This  historical 
authentication  varies  from  the  doubtful  historicity  of  the 
recorded  second  feeding  of  the  multitude  to  the  over- 
whelming attestation  of  the  resurrection.  Christian  faith, 
once  convinced  of  the  personal  living  presence  of  God 
in  all  life,  only  asks  concerning  each  particular  miracle. 
Is  this  well  attested  ?  and  has  no  difficulty  in  accepting 
the  facts  if  the  attestation  stands  the  tests  of  historical 
criticism.  The  other  question  is,  What  is  a  miracle  ? 
Laws  are  the  very  being  and  character  of  God's  activity. 
They  can  no  more  be  broken  than  God  can  change. 
Miracle  is  therefore  no  breaking  of  law,  but  corresponds 
to  all  the  phenomena  we  know  as  acts  of  personality  and 
will.  We  do  not  suspend  or  break  the  law  of  gravitation 
by  raising  a  weight  from  the  ground.  An  act  of  will  in- 
volved in  our  personahty  finds  all  "  laws  "  obedient  ser- 
vants when  properly  understood.  The  personality  of  Jesus 
represented  the  divine  will,  and  even  in  his  humiliation  he 
knows  that  God  hears  him,  and  that  there  are  no  bounds 
to  God's  activity  (John  ii  :  42).  In  the  very  nature  of 
the  case  the  phenomena  we  know  as  miracle  occur  so 
rarely  that  it  is  beyond  our  power  to  classify  and  test  the 
principles  at  work,  or  to  formulate  their  method. 

67 


The  Messages 


'«:>' 


The  moral  message  of  the  gospels  to  a  sceptical  gener- 
ation is  now,  perhaps,  clouded  by  miracle.  Miracle  to- 
day rests  rather  on  Christian  faith,  than  faith  on  miracle. 
At  the  same  time  modern  thinkers  are  likely  to  be  in  the 
bonds  of  an  excessive  estimate  of  physical  causality.  The 
reaction  to  idealism,  already  well  set  in,  will,  no  doubt, 
put  the  whole  question  on  the  proper  basis  for  the  true 
estimate  of  the  historical  evidence  and  moral  significance. 

The  miracle  does  not  attest  directly  the  divine  power  of 
Jesus,  but  only  the  divine  character  of  his  mission.  Hence 
he  thanks  his  Father  for  hearing  him  (John  ii :  41).  In- 
deed no  miracle  of  Christ's  is  without  parallel  in  the  pro- 
phetic traditions  of  the  Old  Testament.  That  they  served 
their  purpose  as  the  credentials  of  the  Kingdom,  the  ob- 
jective historical  experience  of  the  Church  has  abundantly 
demonstrated. 

The  miracles  of  Galilee  are,  with  only  one  possible  ex- 
ception, works  of  mercy.  Jesus  established  his  moral 
authority  in  the  way  in  which  pious  Jews  demanded  that 
a  new  teacher  should.  In  no  other  way  could  he  have 
left  the  Jewish  world  without  excuse.  His  spiritual  per- 
sonality was  interpreted  to  the  world  by  miracles.  The 
miracle  is  the  living  symbol  of  the  supernatural  activity  of 
the  Messiah  in  all  history.  The  record  of  these  works  is 
found  most  fully  in  the  Narrative,  which  may  almost  be 
called  a  miracle  narrative,  and  with  which  tradition  links 
Peter's  remembrances. 

^8 


of  Jesus  Mark  i  :  28 


(l)  Contact  with   Unclean  Spirits  (Mark  i:  21-28;   Luke  4: 
31-37.  41) 

From  the  beginning  of  Jesus's  career  he  came  in  contact 
with  phenomena  which  are  very  differently  described  to 
us.  We  have  not  the  necessary  data  for  any  exact  theory 
of  the  so-called  "  possession  by  evil  spirits."  It  included 
moral  and  physical  disturbances  of  the  most  serious  char- 
acter, and  does  not  seem  to  have  been  sharply  distin- 
guished from  "  lunacy  "  or  "  epilepsy  "  or  even  bodily  ail- 
ments like  those  of  the  woman  "  bound  by  Satan."  The 
religious  world  saw  in  these  abnormal  and  distressing  phe- 
nomena signs  of  the  presence  of  demons  and  evil  spirits 
working  against  human  life.  The  first  miracle  of  the  nar- 
rative deals  with  a  case  of  this  kind.  In  the  synagogue  at 
Capernaum  a  man  "  with  an  unclean  spirit "  (cf.  Matt.  4 : 
23-25  and  Luke  4  :  31-37)  is  present.  Jesus  proclaims  his  Jesus,  to  em- 
message  with  authority,  and  the  crowd,  accustomed  to  the  spSuIi  mis- 
platitudes  and  hair-splitting  of  their  ordinary  religious  o°g'posf^^ 
teachers,  are  amazed  and,  no  doubt,  troubled.     The  man  messed  (Mark 

1 :  21-26) 

afflicted  by  the  possession  exclaims,  "  What  have  we  to 
do  with  you,  Jesus  of  Nazareth,  are  you  come  to  destroy 
us  ?  "  Jesus  reproves  the  spirit  of  the  man,  and  the  un- 
fortunate is  convulsed  but  healed.  This  proceeding  en- 
forces the  authority  of  Jesus,  and  the  account  of  it  goes 
out  into  all  Galilee. 

69 


Mark  i  :  29  The  Messages 


(2)   The  Healing  of  Peter's  Wife's  Mother  (Matt.  8:  14-17; 
Mark  i  :  29-34 ;  Luke  4  :  38-41) 

The  dependence  of  Matthew  and  Luke  upon  the  Mark 
narrative  is  evident  in  the  story  of  Jesus's  next  work  of 
mercy.  Going  out  from  the  synagogue  they  go,  according 
to  Mark,  "  straightway"  into  the  house  of  Simon  and  An- 
drew with  James  and  John.  There  Simon's  mother-in- 
law  Ues  sick  of  a  fever  and  Jesus  heals  her.  This,  how- 
ever, is  only  one  of  many  cures  which  he  works  that  same 
evening,  when,  attracted  by  the  teaching  and  the  cure  in 
the  synagogue,  many  similar  cases  are  brought  to  him 
to  be  healed.  The  verse  Luke  4:41  is  taken  from  the 
synagogue  scene  (cf.  Mark  i  :  24,  25) ;  but  the  narrative  also 
bears  witness  to  the  fact  that  Jesus  refuses  the  testimony 
of  these  abnormal  and  perverted  lives,  called  possessed, 
since  it  could  have  no  moral  weight  or  spiritual  signifi- 
cance while  they  were  thus  afflicted.  It  is  to  be  noticed 
that  the  crowds  waited  until  the  sun  was  set,  that  is,  until 
Sabbath  was  past,  before  bringing  the  sick  to  Jesus.  But 
Jesus  himself  delighted  to  intrude  upon  the  conventional 
unreality  of  the  ordinary  synagogue  worship  with  acts 
of  real  social  service.  He  thus  emphasized  the  entire 
change  he  tried  to  make  in  man's  conception  of  a  religious 
life.  Henceforth  social  service  and  not  forms  of  worship 
were  to  constitute  that  life.  Jesus  himself  did  not  wait 
for  sundown  to  heal  Peter's  wife's  mother. 
70 


of  Jesus  Mark  2  :  i 


(3)  A  Leper  Healed  (Matt.  8:2-4;  Mark  i  :  40-45  ;  Luke  5  : 

12-16) 

Next  to  the  moral  and  mental  horrors  grouped  under 
the  name  "  possession  "  came  leprosy  as  a  sign  of  the 
social  ignorance  and  helplessness  due  to  men's  selfishness. 
One  of  these  unfortunate  victims  of  social  chaos  suffer- 
ing from  this  scourge  comes  to  Jesus  pleading  for  relief. 
Jesus  heals  him,  saying  : 

"  I  will,  be  thou  clean." 

Here  also  Matthew  and  Luke  depend  on  the  older  narra- 
tive of  Mark,  little  touches  being  evidence  of  its  priority. 
Jesus  tells  him  to  go  quietly  and  show  himself  to  the 
priest,  who  could  alone  officially  attest  a  cure.  The  man, 
however,  in  his  enthusiasm  spreads  abroad  the  report, 
and  just  that  happens  which  Jesus  desired  to  avoid :  men 
begin  to  think  of  him  less  as  a  moral  teacher  and  more  as 
a  wonder-worker.  Hence  Jesus  retires  from  the  city  to 
quiet  places  where  he  could  teach,  and  (Luke  5  :  16  adds) 
could  pray. 

(4)  A  Paralytic  Healed  (Matt.  9  :  2-8 ;   Mark  2  :  1-12  ;  Luke 

5:  17-26) 

When  after  some  days,  the  narrative  tells  us,  he  again 

ventured  into  Capernaum,  it  was  rumored  abroad  that  he 

was  "  in  the  house,"  that  is  his  home  when  he  was  in 

Capernaum,  perhaps  that  of  Simon  Peter  (Mark  i  :  29). 

71 


Mark  2  :  i  The  Messages 

Many  came  to  him  to  whom  he  proclaimed  his  message. 
Four  came  bearing  a  man  afflicted  with  palsy,  and  as  Jesus 
could  not  otherwise  be  reached  they  raise  part  of  the  roof 
and  let  the  man  down  before  him,  Jesus  continues  his 
protest  against  being  estimated  as  a  mere  wonder-worker, 
and  says  to  the  man,  "  Son,  your  sins  are  forgiven!  "  thus 
putting  his  real  spiritual  mission  in  the  foreground.  To 
this  the  scribes,  the  theologians  of  the  day,  strongly  ob- 
ject, saying  in  their  hearts,  "  Why  does  he  talk  that  way  ? 
He  blasphemes.  Who  can  forgive  sin  but  God  ?  "  Then 
Jesus,  improving  the  opportunity  to  bring  his  miracle- 
working  power  into  the  right  relation  to  his  real  mission, 
replies  :  "  What  are  you  thinking  about }  Which  is  it 
easier  to  say,  to  this  sick  man.  Your  sins  are  forgiven,  or 
to  say,  Arise,  take  up  your  couch  and  walk  ?  But  that 
you  may  know  that  the  Son  of  Man  ^  has  power  on  earth 
to  forgive  sin,  I  say  to  you  [the  palsied  man],  Arise,  take 
up  your  couch  and  go  to  your  home  !  "  The  crowd  is 
amazed  to  see  him  do  this,  and  say,  "  We  never  saw  it 

1  The  most  careful  study  of  this  title  seems  to  show  (a)  That  it  translates 
an  Aramaic  equivalent  for  the  poetic  Hebrew  phrase  "  Son  of  Man," 
meaning  thereby  to  emphasize  the  human  character  and  weakness  of  those 
spoken  about  (cf .  Psa.  8 :  4),  and  (b)  that  at  the  same  time  in  Jesus's  mind 
Daniel  7  :  13  was  present.  Hence  our  sources  constantly  make  Jesus  call 
himself  "  Son  of  Man  "  as  describing  his  earthly  condition,  but  neither  they 
nor  the  Church  at  large  adopt  it  as  a  title  to  the  risen  Messiah.  Hence  it 
evidently  marks  the  period  of  the  humiliation.  So  our  passage  says  distinctly, 
"  even  in  my  weakness  there  is  given  to  me  power  to  forgive  sin  as  also 
power  to  work  miracles."  The  power  is  given  him  of  his  Father. 
72 


of  Jesus  Mark  3  :  5 

on  this  fashion ! "  and  the  end  at  which  Jesus  aimed  is 
attained,  for  they  "glorify  God." 

(5)  The  Withered  Hand  Healed  on  the  Sabbath  (Matt.  I2:  9- 
14;  Marks:  1-6;  Luke  6:6-11) 
Jesus  again  exhibits  his  delight  in  thrusting  deeds  of 
humanitarian  service  upon  the  lifeless,  conventional  syna- 
gogue worship.  The  narrative  recalls  the  story  of  a  man 
with  a  withered  hand  whom  Jesus  heals  on  the  Sabbath 
day,  in  the  synagogue,  and  records  simply  Jesus's  question 
to  the  ecclesiastical  authorities  : 

Is  it  lawful  on  the  Sabbath  day  The  spirit 

To  do  good  or  to  do  harm  ?  keeplng^ac-" 

To  save  a  life  or  to  kill  ?  cording  to 

Jesus  (Luke 

They  held  their  peace.  Jesus  was  grieved  at  this  hard-  6 : 9) 
ness  of  heart,  and  cures  the  man.  Matthew  inserts  (12:11) 
a  saying  of  Jesus  that  may  have  had  its  place  here  or  where 
Luke  puts  it  as  part  of  the  conversation  at  a  Pharisee's 
table  (14:5)  or  may  have  been  several  times  on  the  lips 
of  our  Lord.  It  is  a  trenchant  argument  from  the  fact 
that  they  were  ready  to  rescue  their  cattle  on  the  Sabbath. 
That  thus  they  saved  their  property  on  the  Sabbath  day 
was  "lawful."  Jesus  simply  says,  "How  much  more 
valuable  is  a  man  than  a  sheep  }  Therefore  it  must  be 
lawful  to  do  good  on  the  Sabbath  day  !  "  ^ 

1  It  is  characteristic  of  Matthew's  point  of  view  that  though  an  earnest 
Jew  he  speaks  of  Jesus  entering  "  their  "  synagogue  (verse  9),  indicating  the 
wide  separation  between  Jew  and  Christian  at  the  date  of  his  writing. 
Mark  says  "  the  "  synagogue. 

73 


Mark  3:6  The  Messages 

The  Pharisees  and  (Mark  adds)  the  Herodians  can- 
not answer  Jesus's  argument,  but  they  can  and  do  take 
counsel  to  destroy  him. 

(6)    The  Centurion's  Boy  (Matt.  8  :  5-10  ;   Luke  7  :  2-10) 

In  this  story  taken  from  the  source  open  to  Matthew 
and  Luke  apart  from  Mark's  narrative,  we  have  an  indica- 
tion of  Jesus's  increasing  sense  of  the  separation  between 
him  and  conventional  ecclesiasticism.  The  story  is  told 
a  little  differently  by  the  two  recorders.  It  is  not  possi- 
ble to  say  whether  this  "  boy  "  was  the  centurion's  son  or 
a  servant. 

Matthew  thinks  of  him  as  a  son,  Luke  as  a  servant 
(cf.  Matt.  8  :  9  with  verse  6).  Luke  makes  him  send 
"  elders  of  the  Jews  "  who  say,  "he  is  worthy  that  you 
should  do  this  thing  for  him,  for  he  loves  our  nation  and 
has  built  us  a  synagogue."  Both  accounts  tell  us  that 
extreme  modesty  leads  him  to  ask  Jesus  simply  to  say 
the  word,  as  he  was  not  worthy — probably  thinking  of 
himself  as  not  legally  clean — to  have  Jesus  come  under 
his  roof.  He  urges  that,  as  he  can  say  "  come  "  and  "  go  " 
to  the  forces  he  commands,  by  so  much  more  can  Jesus 
command  the  higher  forces  at  his  disposal.  Jesus  is 
amazed  at  this  confidence  and  exclaims,  "  Truly  I  tell  you, 
I  have  not  found  such  great  faith,  no  not  in  Israel ! " 
Matthew  further  strengthens  the  statement  of  Jesus  by 
74 


of  Jesus  Luke  7:17 

adding  a  saying  of  his  found  in  Luke  in  another  connec- 
tion (Luke  13:28) : 

"  Many  shall  come  from  the  East  and  the  West  A  prophecy 

To  recline  with  Abraham,  Isaac  and  Jacob  in  the  Kingdom  of  "g^g^^jj^y  ^f 

Heaven  ; '  the  kingdom 

But  the  sons  of  the  Kingdom  will  be  thrust  forth  into  outer  ^"crion^ofthe 

darkness,  Jewish  race 

There  shall  be  weeping  and  gnashing  of  teeth  !  i^*"'  ^ '  ^'' 

The  centurion  is  granted  his  request  and  the  boy  is 
healed. 

(7)  The  Widow's  Son  (Luke  7  :  11-17) 

Peculiar  to  Luke  is  the  touching  story  of  the  widow's 
son  at  Nain.  Jesus  meets  the  funeral  procession,  stops  it, 
and  says  to  the  mother,  "  Weep  not ! "  To  the  young 
man  he  says,  "Arise,"  and  restores  him  to  his  mother. 
Luke  places  the  story  here,  since  otherwise  the  saying  of 
Jesus  to  John  (Luke  7  :  22)  "  the  dead  are  raised  up  "  would 
have  no  illustration  in  his  narrative.  Matthew  uses  the 
story  of  the  raising  of  the  daughter  of  Jairus  to  illustrate 
the  same  truth  (cf.  Matt.  9: 18-26  and  11  15),  but  Luke 

^  Originally  Jesus,  undoubtedly,  used  Aramaic  words  meaning  "  King- 
dom of  Heaven"  or  "Kingdom  of  God."  The  former  is  peculiar  to  Mat- 
thew, but  may  be  his  translation  of  words  common  to  all,  or  an  addition  of 
his  own.  "Heaven"  so  used  without  the  article  would  be  synonymous 
with  God.  So  it  happened  that  the  Synoptics  translate  generally  "  King- 
dom of  God."  The  same  word  probably  underlies  both  expressions,  as 
used  in  the  New  Testament. 

75 


Mark  4  :  35  77^^  Messages 

does  not  introduce  it  until  chapter  8,  too  late  for  that 
purpose. 

(8)  Jesus  Stills  a  Stor?n  (Matt.  8  :  18,  23-27 ;   Mark  4  :  35-41 ; 

Luke  8  :  22-25) 

The  account  of  this  miracle  given  by  Mark  has  all  the 
vivid  touches  that  so  often  indicate  the  priority  of  his 
narrative.  Jesus  asks  to  go  to  the  other  side  of  the  lake. 
All  launch  forth  in  the  boat,  but  a  storm  arises.  Mark 
tells  us  that  Jesus,  being  weary,  went  to  sleep  "  in  the 
stern,  on  the  cushion."  For  Matthew  and  Luke  the  cry 
of  the  disciples  seems  mere  helplessness,  "  Save,  Lord  ;  we 
perish  !  "  but  Mark  adds  the  tone  of  reproach,  "  Master, 
carest  thou  not  that  we  perish  ?  "  Jesus  first  reproves 
the  storm,  hushing  it  to  calm,  and  then  he  rebukes  the 
disciples  (in  Mark's  words),  "Why  are  you  fearful.? 
Have  you  not  yet  faith  ?  "  They  are  exceedingly  im- 
pressed and  exclaim,  "Who  then  is  this  that  even  the 
wind  and  the  sea  obey  him  ?  " 

(9)  The  Demoniac  of  Gadara  {U2i\.t.  ?>\2^-ZA\   Mark  5:1-20; 

Luke  8  :  26-39) 

Gadara  was  the  principal  town  of  a  region  in  which  the 
village  of  Gerasa  seems  to  have  been.  Here  Jesus  lands. 
He  at  once  comes  in  contact  with  the  perverted  life  of  a 
man  (Matthew  says  two  men)  who  is  so  fierce  in  his 

76 


of  Jesus  Mark  s  :  36 

depraved  mental  and  moral  state  that  he  cannot  even  be 
confined  by  chains.  He  submits  to  the  spiritual  authority 
of  Jesus,  crying  out,  "  What  have  I  to  do  with  you,  Jesus, 
Son  of  the  Most  High  God  ?  I  adjure  you  by  God  that 
you  do  not  torment  me  !  "  The  narratives  then  present 
us  with  the  conception  of  the  evil  spirits,  driven  from  the 
man,  entering  into  a  herd  of  swine,  who  thus  perish. 
Whatever  our  explanation,  the  conception  of  the  writer  is 
perfectly  clear.  To  the  man  Jesus  says,  "  Go  to  your 
home  to  your  friends,  and  tell  them  what  great  things 
the  Lord  has  done  unto  you."  This  commandment  the 
man  faithfully  obeys. 

(10)   The  Daughter  of  Jairus  (Matt.  9  :  18-26 ;  Mark  5  :  22- 
43  ;   Luke  8:  41-56) 

The  dependence  of  Matthew  and  Luke  upon  the  narra- 
tive of  Mark  is  evident  throughout.  Jairus,  one  of  the 
rulers  of  the  synagogue,  comes  to  Jesus,  saying  his  daugh- 
ter is  at  the  point  of  death,  and  begging  him  to  come. 

On  the  way  Jesus  is  thronged  and  a  woman  with  a 
hemorrhage  presses  to  him,  touches  him,  and  is  healed  by 
the  touch.  Jesus  desires  to  bring  the  woman  face  to  face 
with  him,  and  to  save  her  from  false  magical  conceptions 
of  her  cure  says,  "  Your  faith  has  healed  you,  go  in  peace, 
and  be  cured  of  your  trouble." 

The  message  meantime  comes  that  the  girl  is  dead. 
Jesus  consoles   the   father,  urges  him   to   believe,  and 

77 


Mark  5  :  37  77/^  Messages 

presses  on.  Taking  Peter,  James,  and  John,  who  at  this 
time  form  the  real  inner  circle  of  disciples,  Jesus  goes 
amidst  the  scornful  crowd  to  the  chamber  of  death.  He 
says,  "  Why  do  you  make  such  tumult,  and  weep  ?  She 
is  not  dead  but  sleeps  !  "  Then  putting  all  out,  he  takes 
the  girl's  hand  and  raises  her  with  words  given  us  by 
Mark  in  the  very  dialect  of  Jesus  {Talitha  cuini).  He 
then  charges  them  to  nourish  the  girl  and  asks  for  privacy 
in  regard  to  the  cure.  We  see  here  again  his  desire  to 
stand  not  on  his  reputation  as  a  wonder-worker,  but  as  a 
moral  teacher.^ 

(II)  Feeding  the  Multitude  (Matt.  14:  14-21  ;  Mark  6:  30- 
44;  Luke  9  :  10-17 ;  cf.  Matt.  15  :  32-38  ;  Mark  7  :  31  to 
8:9) 

The  miracles  of  Jesus  served  the  purpose  not  only  of 
credentials  to  the  multitude  of  his  mission  of  mercy ;  but 
they  also  had  a  providential  place  in  the  training  of  his  mes- 
sengers. This  is  the  significance  of  the  next  miracle  of  won- 
derful provision  for  physical  needs.  The  disciples  had  to 
learn  that  the  kingdom  of  God  had  also  to  do  with  man's 
physical  wants.  A  great  crowd  follow  Jesus  and  his  little 
company  into  a  "  desert    place,"  or  place    sparsely  in- 

1  The  following  story  of  the  blind  man  healed,  which  was  taken  from  the 
older  source,  is  here  introduced  by  Matthew  to  enforce  the  same  lesson 
that  Jesus  did  not  court  mere  notorietj'  as  a  healer.  "Jesus  strictly  charged 
them  :  See  that  no  man  knows  it"  (Matt.  9  :  30). 

78 


of  Jesus  Mark  6  :  48 

habited.  The  number  is  given  as  five,  or,  as  in  another 
place,  four  thousand.^  The  details  are  unimportant,  the 
lesson  is  a  very  emphatic  teaching  of  the  truths  enforced 
in  the  Sermon  on  the  Mount,  and  in  the  directions  to  the 
messengers.  Jesus  makes  the  crowd  sit  down,  takes  what 
small  provision  there  is,  blesses  it,  and  miraculously  satis- 
fies the  wants  of  all  the  multitude.  The  second  feeding 
enforces  the  same  lesson  as  the  first,  which  is :  "  Jesus 
had  compassion  on  the  multitude,  because  they  were  as 
sheep  not  having  a  shepherd."  For  Jesus  realized  that  the 
social  anarchy  and  political  oppression  of  his  day  was  the 
result  of  the  religious  confusion  in  men's  minds.  They 
had  no  religious  leadership,  and  physical  want  and  bodily 
suffering  were  the  concrete  evidence  of  the  national  athe- 
ism.    Yet  the  "  multitude  "  was  hungry  for  God. 

(12)  Jestis  Walks  upon  the  Water  (Matt.  14:  22-34;  Mark 
6 :  45-54) 
Jesus  compels  the  disciples  to  enter  the  boat  and  with- 
out him  to  go  to  the  other  side.  The  wind  is  against 
them,  and  as  they  row  Jesus  appears.  To  their  fright  he 
addresses  the  words  that  mark  the  moral  meaning  of  the 

1  This  account  of  the  second  feeding  is  one  of  Mark's  few  reduplications, 
if  it  is  such.  The  details  of  the  story  differ,  five  thousand— four  thousand ; 
five  loaves  and  two  fishes— seven  loaves  and  small  fishes ;  twelve  baskets — 
seven  baskets.  Yet  such  is  the  difficulty  in  finding  a  place  for  the  story  and 
in  accounting  for  the  second  surprise  of  the  disciples  that  its  omission  by 
Luke  is  regarded  by  many,  if  not  by  most  students,  as  correct. 

79 


Mark  7  :  28  The  Messages 

wonder,  "  Be  of  good  cheer,  it  is  I,  be  not  afraid  !  "  It  is 
remarkable  that  the  narrative  of  Mark,  based  as  commonly 
supposed  upon  the  Peter-traditions,  leaves  out  an  episode 
related  of  Peter  by  Matthew.  In  hasty  eagerness  Peter 
asks  to  come  to  Jesus  on  the  water.  Jesus  bids  him  come, 
but  when  the  waves  are  faced,  Peter's  faith  fails.  Jesus 
grasps  his  hand,  and  both  entering  the  boat  they  soon 
with  the  others  reach  the  land.  Jesus's  saying  to  Peter  is 
characteristic,  "  O  you  of  little  faith,  why  did  you  doubt  ?  " 
Matthew  adds  that  the  conviction  of  all  was  that  they  had 
to  do  with  a  Son  of  God.  On  his  landing  Jesus  is  at  once 
surrounded  by  the  sick  and  possessed  who  wish  to  touch 
even  the  hem  of  his  garment  and  be  healed.  His  fame 
goes  out  everywhere  (Matt.  15  :  i)  and  scribes  and  Phar- 
isees hear  of  him. 

(13)   The  Woman  Healed  on  the  Sabbath  (Luke  13  :  IO-17) 

There  is  no  reason  for  doubting  the  separate  character  of 
this  miracle  from  that  given  in  Mark  3  : 1-3,  which  differs 
so  entirely  from  it.  Jesus  was  in  constant  conflict  with 
the  formal  Sabbatarianism  of  the  ecclesiastical  world,  as 
indeed  Paul  was  later ;  but  it  is  impossible  to  say  where 
this  miracle  belongs.  It  may  have  been  in  Judea,  or  per- 
haps in  close  connection  with  the  scenes  described  by 
Matthew  15:1.  But  Jesus's  answer  to  the  indignant  ruler 
of  the  synagogue,  who  rebuked  him  for  healing  a  woman, 
"  bound  for  eighteen  years,"  is  characteristic ;  "  You  hyp- 
80 


of  Jesus  Mark  7  :  28 

ocrites,  does  not  every  one  of  you  loose  his  ox  or  his  ass 
from  the  manger  and  water  him  ?  Ought  not  this  woman, 
bound  by  Satan  eighteen  years,  to  be  loosed  on  the  Sab- 
bath— she  being  a  daughter  of  Abraham  ?  "  The  reply  to 
the  argument  is  not  given. 

(14)  Jesus  heals  a  Syrophcenician   Woman  (Matt.  15:  21-28; 
Mark  7 :  24-30) 

Luke  may  have  omitted  this  story  to  avoid  offending 
his  Greek  readers.  But  the  tale  carries  on  its  face  the 
evidence  of  being  a  very  early  tradition.  Jesus  was  not  at 
this  time  a  messenger  to  the  world,  but  only  to  his  nation. 
Only  when  Jesus  was  finally  rejected  of  Israel  did  he  or 
could  he  turn  to  the  nations  directly.  Hence  when  Jesus 
finds  himself  in  the  borders  of  Tyre  and  Sidon  it  is  not 
as  teacher  and  healer  to  the  nations  but  only  to  his  own 
race.  A  poor  woman  of  Greece  or  of  the  mixed  Greek 
and  Canaanitish  blood  common  in  the  region  appeals  to 
him  on  behalf  of  her  daughter.  Jesus  makes  the  seem- 
ingly severe  rejoinder : 

Let  the  children  first  be  filled.  The  relation 

One  must  not  cast  the  children's  loaf  to  the  dogs  !  o^ .  J^sus 

primarily  to 
,„,  ,  .    ,,  •  .       1       t  .  .        his  own  peo- 

The  woman  s  answer  fully  recognizes  both  the  position  pie  (Matt. 
of  Jesus  and  of  spiritual  Israel.  ^^ '  ^^^ 

Yes,  Master,  but  even  the  dogs  under  the  table 
Eat  the  children's  crumbs ! 
81 


Mark  7  :  29  The  Messages 

Jesus's  reply  is  full  of  warmth :  "  For  this  saying  go 
your  way,  the  demon  is  gone  "  (Mark),  or  as  Matthew  has 
it,  ••  Woman,  great  is  thy  faith.  Let  it  be  to  you  as  you 
wish ! "  The  daughter  was  healed.  Matthew  adds  to 
Jesus's  saying,  "  I  was  not  sent  but  to  the  lost  sheep  of 
the  house  of  Israel."  This  may  not  belong  here,  but  it 
also  bears  on  its  face  evidence  of  genuine  character  as  a 
saying  of  Jesus. 

(15)  Various  Healings  (Matt.  15  :  29-31 ;   Mark  7  :  31  ;  8 :  22- 
26) 

Matthew  sums  up  for  us  various  healings  of  which 
one  perhaps  is  more  particularly  given  by  Mark :  the 
case  of  a  deaf  and  dumb  man  whom  Jesus  cured,  using 
the  symbols  of  touch  to  inspire  and  explain  the  nature 
of  the  faith  demanded.  Again  Mark  records  for  us  a 
word  of  the  dialect  of  Jesus,  "  Ephphatha"  or  "  be 
opened  !  "  We  find  the  same  desire  on  the  part  of  Jesus 
to  hold  his  healing  activity  steadily  in  the  background,  as 
is  manifested  by  his  charging  those  healed  to  keep  the 
matter  private. 

In  the  same  way  in  the  narrative  of  a  blind  man  at 
Bethsaida,  recorded  only  in  Mark  (8  :  22-26),  Jesus 
earnestly  desires  to  awaken  right  feelings  of  faith  in  the 
man  before  he  cures  him,  and  produces  the  impression  by 
the  symbolism  of  touching  and  laying  on  of  hands.  Sight 
comes  only  gradually,  for  the  man  sees  at  first  but  trees 
82 


of  Jesus  Mark  9  :  7 

walking.    Jesus,  as  at  other  times,  seeks  to  keep  the  cure 
quiet,  telling  the  man  he  is  not  to  go  even  into  the  village. 

(16)    The  Transfiguration  and  the  Epileptic  Boy  (Matt.  17: 
1-23  ;   Mark  9  :  2-29 ;   Luke  9  :  28-43) 

The  startling  contrasts  of  these  two  scenes  have  a 
higher  unity.  This  is  caught  by  Raphael's  master  hand 
in  his  picture  of  the  transfiguration. 

{a)  The  Transfiguration  (Matt.  17  :  1-13  ;  Mark  9  :  2-13  ;  Luke 
9  :  28-36) 
This  miracle  forms  a  turning  point  in  the  history  of 
Jesus.  From  henceforth  two  great  changes  take  place  in 
his  ministry,  (i)  Of  public  miracles  there  are  few,  and 
even  these  refer  rather  to  the  training  of  the  disciples  than 
to  calling  Israel  to  repentance.  (2)  From  now  on,  his 
mission  and  message  broaden.  Israel  has  practically  re- 
jected him,  and  he  turns  to  the  world,  which  is  to  be 
reached  by  his  Church.  For  this  change  he  prepares  the 
inner  circle  by  taking  Peter,  James,  and  John  up  on  a  high 
mountain  apart.  There  he  is  transfigured  before  them. 
The  accounts  agree  substantially.  Luke  alone  says  that 
when  Moses  and  Elijah  talked  with  him  the  conversation 
was  about  "  the  decease  which  he  was  to  accomplish  at 
Jerusalem  "  (Luke  9  :  31).  Peter  proposes  a  permanent 
abode,  for  in  his  rapture,  "  He  wist  not  what  to  answer." 
Then  out  of  an  overshadowing  cloud  came  the  words, 

83 


Mark  9 : 7  The  Messaged 

"  This  is  my  beloved  Son  :  hear  ye  him ! "  ^  Matthew's 
addition  (verse  5)  to  the  narrative  seems  taken  from 
Matthew  3  :  17.  The  narrative  bears  the  imprint  of 
Peter's  own  recollection  of  the  event,  as  perhaps  given 
afterward  to  Mark.  Jesus  charges  secrecy  as  they  come 
down  from  the  mountain  ;  and  gives  distinct  intimation 
regarding  what  the  transfiguration  foreshadowed  of  his 
death  and  rising  from  the  dead.  All  of  this  the 
disciples  understand  very  imperfectly.  They  ask  after 
Elijah  whom  they  have  seen  on  the  mount,  and  inquire 
when  he  is  to  come.  Jesus  says  (according  to  Mark)  that 
the  scribes  are  right ;  "  Elijah  indeed  comes,  and  restores 
all  things,  and  how  is  it  written  (also)  that  the  Messiah 
must  suffer  ?  "  But  he  quickly  corrects  the  impression 
that  the  appearance  of  Elijah  on  the  mountain  with  him 
was  the  fulfilment  of  that  prophecy.  Elijah  must  also 
suffer,  and  this  he  has  done.  Thus  they  grasp  the  idea 
that  John  the  Baptist  was  the  Elijah  predicted  (Matt. 
17:13)- 

{J})   The  Epileptic  Boy  (Matt.  17  :  14-20 ;  Mark  9  :  14-29  ;  Luke  9 : 
37-43) 
From  the  transfiguration  to  the  failure  of  the  followers ; 
from  the  lofty  meditation  on  Messianic  work  and  mission 

1  The  three  versions  of  the  voice  are  as  follows: 

This  is  my  son  the  beloved,  in  whom  I  am  pleased,  hear  him.  Matt. 

This  is  my  son  the  beloved,         ....         hear  him.  Mark. 

This  is  my  son  the  chosen,  ....        hear  him.  Luke. 

84 


of  Jesus  Mark  17: 24 

to  the  wretchedness  of  the  unfortunate  boy  was  indeed  a 
most  discouraging  descent.  Matthew  calls  the  case  epi- 
lepsy and  to  this  the  symptoms  correspond.  But  the 
"  Narrative  "  and  Luke  see  the  demoniac  possession  which 
was  the  ordinary  rude  diagnosis  of  such  disorders.  The 
disciples  were  unable  to  effect  a  cure,  but  Jesus,  sick  at 
heart  at  this  acceptance  of  him  as  a  wonder-worker,  and 
utter  failure  to  realize  his  spiritual  mission  and  purpose, 
says  :  "  Faithless  generation,  how  long  shall  I  be  with 
you,  how  long  shall  I  bear  with  you  ?  Bring  him  to  me." 
The  poor  father  says,  "  If  you  can  ?  "  Jesus  says,  "  All 
things  are  possible  to  him  that  believes."  The  father 
cries  out,  "  Lord,  I  believe,  help  you  my  unbelief ! " 
Again  Jesus  would  avoid  great  publicity,  and  seeing  a 
multitude  running  together  he  rebukes  the  "  demon,"  and 
after  some  convulsions  the  boy  is  cured.  The  disciples 
inquire  why  they  could  accomplish  nothing,  and  Jesus 
tells  them,  "  This  kind  of  thing  only  comes  by  prayer." 
The  addition  of  Matthew  (verse  20)  sounds  like  a  say- 
ing taken  from  the  "  Collection  of  Sayings,"  and  may  be 
similar  to  that  given  by  Luke  17:6  in  another  con- 
nection. 

(17)   The  Tribute  Money  (Matt.  17:  24-27) 

Even  very  sober  critics  have  on  several  grounds  doubt- 
ed the  historic  character  of  this  incident  given  only  by 
Matthew.     We  have  not  always  the  data  to  exactly  sepa- 
8s 


Matt.  17  :  27  'The  Messages 

rate  some  of  the  less  well-attested  stories  from  those  whose 
attestation  is  complete.  Yet  critically  it  is  too  well  sus- 
tained to  be  entirely  passed  over.  It  is  not  related,  to  be 
sure,  in  the  miracle  narrative  of  Mark,  but  the  return  of 
Jesus  to  Capernaum  (Mark  9  :  33)  gives  room  for  it  at  this 
point.  Peter,  we  are  told,  promised,  in  his  usual  impul- 
sive way,  that  Jesus  would  pay  the  half-shekel  temple 
tax.  Jesus  points  out  to  Peter  the  incongruity  of  the 
Messiah  thus  paying  a  temple  tax.  Then,  however,  Peter 
is  directed  by  Jesus  to  find  the  temple  tax  in  a  fish's 
mouth.  True  he  says,  "  the  sons  of  the  Kingdom  are 
free,"  but  to  spare  offence  Peter  is  to  find  it  and  pay, 
which  he  does. 


2.  Replies  of  Jesus  to  Questions  and  Attacks. 

A  careful  examination  of  the  accounts  given  us  of  the 
words  of  Jesus  at  once  recalls  the  fact  that  we  have  only 
an  approach  to  verbal  accuracy  in  the  rendering  of  them 
by  our  sources.  These  sayings  were  spoken  in  the  Ara- 
maic dialect,  and  we  perhaps  have  only  a  Greek  transla- 
tion of  a  Hebrew  translation.  Nor  are  they  always  pre- 
sented either  in  the  order  or  on  the  occasion  of  their 
utterance.  Yet  in  the  sententious  sayings,  given  us  by 
Matthew  in  a  topical  arrangement  no  doubt  his  own,  and 
by  Luke  in  connection  either  with  activities  which  he  de- 
sires to  illustrate  or  with  parables  which  he  wishes  to  in- 


of  Jesus  Mark  2:16 

terpret,  we  have  without  question  the  nearest  approach  to 
the  actual  words  of  our  Lord.  Had  we  these  sayings  in 
the  Aramaic  dialect  of  Northern  Palestine,  we  would  prob- 
ably be  in  actual  possession  of  the  words  of  Jesus.  In  the 
Galilean  ministry  these  sayings  were  often,  no  doubt, 
key-notes  for  extended  teachings  ;  and  in  connection  with 
those  teachings  or  with  well-remembered  incidents  they 
have  come  down  to  us.  Taken  in  the  order  mainly  of  the 
"  Narrative,"  these  sayings  of  Jesus  mark  the  growing 
intensity  of  the  opposition  until  the  final  rejection  in 
Galilee. 

(i)  The  Call  of  Levi  (Matt.  9  :  9-13  ;  Mark  2  :  13-17  ;  Luke 
5  :  27-32) 

Jesus  passing  by  in  Capernaum  sees  a  sub-tax-collector 
sitting  at  his  little  table  of  change.  He  says  to  him, 
"  Follow  me."  The  narrative  of  Mark  calls  him  "  Levi 
the  son  of  Alphaeus,"  and  Luke  follows  the  narrative,  but 
Matthew  gives  the  better  known  name  of  Matthew.     He  Jesus  eats 

1  IT  •  ,    1  •  1    •       •  11  1     ^>^"  ostra- 

then  asks  Jesus  to  eat  with  him,  and  invites  also  the  only  dzed  classes 
people  he  had  social  intercourse  with,  the  tax-contractors  jo^Mark 
and  "  sinners,"  that  is,  people  beyond  the  pale  of  the  legal  ^ ;  ^s ;  Luke 
requirements.     With  these  Jesus  and  his  disciples  eat. 
The  professing  religious  world  is  horror  stricken  that  a 
religious  teacher  should  thus  act.     "  What,"  it  exclaims, 
"he  eats  and  drinks  with  tax-collectors  and  infidels!" 
Jesus  makes  the  ever-memorable  reply,  preserved  for  us 

87 


Mark  2  :  17  The  Messages 

by  the  "  Narrative  "  (Matthew's  addition  ^  being  evidently 
his  own  reflection). 

Jesus's  mis-  The  Strong  do  not  need  a  doctor 

sion  to  those  ^    ^       1     ^u       -I 

who  person-  But  only  the  sick. 

ally  feel  the  I  came  not  to  call  good  men 

need  of  it  r>    ^    •  , 

(Mark  2  :  17)  But  smners  I 

(2)    The  Religious   Value  of  Fasting  (Matt.   9:  I4-17;    Mark 
2:  18-22;    Luke  5:  33-39) 

Three  balanced  verses  are  given  us  as  the  answer  of 
Jesus  to  the  objections  of  the  religious  world  to  the  fact 
that  he  and  his  disciples  did  not  fast.  Luke  overlooks 
the  poetic  form,  whose  Hebrew  character  his  readers 
could  hardly  understand,  and  as  the  parable  is  always  of 
special  interest  to  him,  he  enlarges  the  parable  part  of 
the  answer.  But  from  Mark  and  Matthew  it  is  not  dif- 
ficult to  reconstruct  the  general  literary  form,  which  may 
be  roughly  reproduced  thus  : 

The  new  re-  Can  the  friends  of  the  bridechamber  mourn 

?£  Kin'^^°^  While  the  bridegroom  is  with  them  ? 

dom  de-  Days  will  come  when  the  groom  is  away, 

mands  new  ^nd  then  shall  they  fast. 

forms  of  •' 

expression  ^^^^  sg^5  unfulled  cloth  on  old  clothes, 

(Matt.  9;  14-  ' 

17;  Mark  2 :  For  the  patch  tears  away  from  the  coat, 

^^■^^ '  oV"^^  So  the  rent  is  made  worse  ! 

5 :  33-38) 

'  Matthew   inserts,  "  But  go  ye  and   learn  what  this  means,  '  I  desire 

mercy,  and  not  sacrifice ' "  (Hos.    6 :  6),  in  accordance  with   his  habit  of 

quoting  the  Old  Testament.    Luke  adds,  "to  repentance,"  also  probably  an 

editorial  addition  to  the  text. 


of  Jesus  IMark  2  :  23 

None  puts  wine  into  skins  that  are  old 

For  the  skins  would  but  break, 

And  the  wine  be  but  lost,  with  the  skins. 

There  may  have  been  another  verse  about  new  wine 
and  new  skins,  but  only  the  prose  text  remains.    Luke  adds 
a  saying  that  may  be  a  remembrance  of  the  tradition  pre- 
served in  John  2  :  10  in  connection  with  a  marriage  feast  a  taste  of 
at  Cana  of  Galilee.     It  hardly  belongs  here.     "  No  man  su-oysth^de- 
having  drunk  old  wine  desires  new,  for  he  says.  The  old  f^feSi^^^ 
is  better."     There  is  no  reason,  however,  for  doubting  it  (Luke  5: 39) 
as  a  genuine  saying  of  Jesus,  but  spoken  in  another  con- 
nection ;  for  the  whole  force  of  the  present  answer  of 
Jesus  lies  in  his  pointing  out  that  new  conditions  need 
new  expressions,  and  that  the  religious  life  of  the  King- 
dom will  and  must  find  forms  of  its  own. 


(3)  Jesus  and  the  Sabbath  Day   (Matt.    12  :  1-14;    Mark  2  : 
23-28  ;  3  :  16  ;   Luke  6  :  l-il) 

The  whole  attitude  of  Jesus  to  the  Sabbath  was  an  in- 
dication of  his  fundamental  thought  of  man's  relation  to 
God.  The  Sabbath  was  not  God's  day,  but  man's.  It 
was  not  law,  but  social  and  spiritual  life.  Hence  he  was 
forever  in  conflict  with  conventional  religiosity  on  this 
subject.  One  utterance  has  already  in  part  been  consid- 
ered (page  73).  These  sayings  are  of  great  importance. 
The  disciples  going  through  the  field  rub  grain  in  their 

89 


Mark  2  :  24  The  Messages 

hands  and  eat.  They  thus  break  the  law  forbidding  har- 
vesting on  the  Sabbath.  The  Pharisees  object.  Jesus 
points  out  how  David  under  pressing  circumstances  broke 
the  law,  and  was  yet  judged  guiltless.  ^  For  he  took  the 
shew  bread  and  ate  it  and  gave  it  to  his  followers.  Jesus 
sums  up  the  conclusion  in  a  little  strophe : 
The  purpose  The  Sabbath  was  made  for  man, 

biti?(Ma«  ^^^  "°^  "^^^  ^°^  *^^  Sabbath. 

12  :  8 ;  Mark  The  Lord  of  the  Sabbath  is  then, 

V\Ski^  \  Surely  the  son  of  Man.  2 

The  other  saying  is  given  by  Matthew,  and  in  part  in 
another  place  by  Luke  (14:  5),  and  the  closing  saying  is 
also  in  the  narrative.  It  is  not  possible  to  do  more  than 
guess  at  the  form  this  well-remembered  saying  had  in  the 
"  Collection  of  Sayings."  Jesus  asks,  "  What  one  of  you 
having  a  sheep  and  if  it  fall  into  a  pit  on  the  Sabbath  day, 
will  he  not  lay  hold  on  it  and  lift  it  out  ?  Of  how  much 
more  value  then  is  a  man  than  a  sheep  ?  "  The  poetic 
form  finds  an  echo  in  the  remembrance  of  the  closing  say- 
All  service  in  ing  preserved  in  the  narrative  of  Mark  : 

keeping  with 

the  aim  of  Is  it  lawful  on  the  Sabbath 

the  Sabbath  ^     ^  ^        to  ^^       jl 

(Matt.  12:  II,  *> 

12)  To  save  life  or  to  kill  ? 

*  The  Mark  "Narrative  "  is  reproduced  almost  verbally  by  Matthew  and 
Luke,  but  they  omit  Mark's  slip  about  Abiathar,  who  is  put  by  Mark  for 
Ahimelek  (i  Sam.  21 : 1-6).  And  Matthew  quite  characteristically  expands 
the  answer  by  a  reference  again  to  Hosea  6  :  6  (cf.  page  88). 

'  For  the  meaning  of  "  son  of  man"  see  page  72. 
90 


of  Jesus  Matthew 


(4)  John  the  Baptist  and  his  Doudts  (Maitt.  II  :  2-23;  Luke 
7:  18-35) 
A  striking  series  of  sayings  are  preserved  for  us  by 
Matthew  and  Luke,  and  are  taken  no  doubt  from  a  part 
of  the  "  Collection  of  Sayings  "  which  Mark  did  not  use. 
The  verbal  agreements  are  so  many  while  the  differences 
are  yet  so  striking  in  Matthew's  and  Luke's  versions,  that 
it  is  evident  that  they  wrote  independently  of  each  other, 
but  that  each  used  matter  known  to  both  of  them  in  writ- 
ten form.  By  examination  of  the  comments  and  addi- 
tions of  Matthew  and  Luke  we  may  approximate  to  the 
early  literary  form  which  both  found  before  them.  John 
hears  in  prison  of  Jesus  and  his  works  and  sends  disciples 
to  ask,  "  Are  you  the  Messiah  coming,  or  must  we  look 
for  another ? "  Jesus  answers  :  "Go  tell  John  what  you 
have  seen  and  heard."  Then  follows  in  exalted  prophetic 
strain  the  exultation  over  the  new  message  : 

The  blind  see  and  the  lame  walk,  Happy  is  the 

The  lepers  are  cleansed  and  the  deaf  hear,  believer  in 

rr,,       ,       ,  .      ,         ,    ,  ,•      J,  me  who  IS 

The  dead  are  raised  and  the  poor  evangelized,  unshaken  by 

Blessed  the  one  not  scandalized  in  me  !  doubt  (Matt. 

11:5,0;  Luke 
7 :  22,  23) 

What  went  ye  into  the  desert  to  see  ? 

A  reed  shaken  by  wind  ! 

What  went  ye  (into  the  desert)  to  see  ? 

A  man  gorgeously  garbed  ! 

The  gorgeously  garbed  are  in  courts ! 

91 


Matt.  11:7  The  Messaged 

You  found  in  But  what  went  ye  (into  the  desert)  to  see  ? 

Jo'^"  kU^*^^"^  ^  prophet,  yea,  more  than  a  prophet ;  1 

nor  a  fop  Born  of  woman  is  none  greater  than  John  ; 

(Matt.  II :  7,  Ygt  thg  least  in  the  Kingdom  of  God 
8;  Luke  7:  ,  ,         ,      . 

24,  25)  Is  greater  than  he  ! 

(5)  Jesus  Anointed  by  a  Forgiven  Wotnan  (Luke  7  :  36-50) 

In  Luke  alone  we  have  given  us  a  parable  in  connec- 
tion vi^ith  the  anointing  of  Jesus's  feet  by  a  woman  who 
"  was  a  sinner."  ^  Jesus  tells  of  a  debtor  owing  five  hun- 
dred pence,  and  another  fifty.  The  creditor  forgives 
both.  Which,  asks  Jesus  of  the  Pharisee,  Simon,  is  likely 
to  love  most.  Simon  answers,  he  who  was  forgiven  most. 
Jesus  then  turns  to  the  woman  and  to  Simon,  and  utters 
the  saying,  whose  literary  form  as  preserved  in  Luke's  ac- 
count is  as  follows : 

The  contrast  You  gave  me  no  water  for  my  feet ; 

between  gj^g  j^^g  washed  my  feet  with  her  tears, 
Jesus  s  re-  ■" 
ception  by  And  dried  them  with  her  hair, 
his  Phari- 
saic host  and  You  gave  me  no  kiss  ; 
"  who  was  a  ^^^  ^^^  unceasingly  kissed  my  feet. 

sinner" 

(Luke  7 :  44-      1  The  addition  :  "  This  is  he  of  whom  it  is  written,  Behold  I  send  my  mes- 
4°)  senger  before  thy  face,  who  shall  prepare    thy  way  before  thee  "   (Mai. 

3  :  i),  although  in  both  Matthew  and  Luke,  is  an  evident  interruption  of  the 
prophetic  measure. 

*  This  anointing  is  so  distinct  in  character,  motive,  and  place  from  the 
anointing  at  Bethany,  that  any  identification  with  it  seems  excluded  (cf. 
John  12:  1-8). 

92 


of  Jesus  Mark  3  :  22 

You  anointed  not  my  head  ; 
She  has  anointed  my  feet  with  oil. 

(Therefore  I  tell  you)  Love  the 

,_.,.,  c       '  basis  of  for- 

Her  sms  which  are  many  are  forgiven,  giveness 

For  she  loved  much.  (Luke  7 :  47) 

To  whom  little  is  forgiven 
He  loves  but  little  ! 

To  the  woman  he  says,  "Your  sins  are  forgiven!" 
To  which  those  about  say  among  themselves,  "  Who  is 
this  that  even  forgives  sins  ?  "  Jesus,  however,  makes 
emphatic  his  commendation  to  the  woman,  "  Your  faith 
has  saved  you,  go  in  peace  ! " 


(6)  Jesus  Accused  of  being  in  League  with  Beelzebub  (Matt. 
12  :  22-37  ;   Mark  3  :  22-30;   Luke  ii  :  14-36) 

In  Matthew's  account  we  have  a  combination  of  the 
**  Narrative  "  of  Mark  and  the  "  Collection  of  Sayings  " 
as  Luke  used  it.  Hence  it  is  not  difficult  to  restore  the 
strophical  arrangement  of  most  of  Jesus's  reply.  The  in- 
cident is  striking.  Jesus  cures  a  dumb  man  whom  the 
scribes  and  Pharisees  consider  "  possessed  "  by  a  demon 
of  dumbness.  They  accuse  Jesus  of  exorcism  by  the 
power  of  Beelzebub.  In  a  series  of  sayings  of  different 
measure  and  character,  perhaps  collected  from  various 
like  occasions,  the  charge  is  repelled.    We  arrange  from 


Mark  3  :  23  The  Messages 

the  "  Narrative,"  and  the  "  Collection  of  Sayings  "  as  fol- 
lows : 

How  can  Satan  cast  out  Satan  ? 

If  I  were  If  ^  kingdom  is  divided  against  itself 

Satan  I  That  kingdom  cannot  stand ! 

undo  his  If  ^  house  is  divided  against  itself 

works     _  That  house  cannot  stand  ! 

26  ^Mark  3^:  If  Satan  is  divided  against  himself 

23-26;  Luke  Satan  cannot  stand  ! 

11:17,  18) 

Thus  Jesus  points  out  that  Satan  then  has  an  end  if  he 
casts  out  demons  by  his  power. 

By  God's  If  I  by  Beelzebub  cast  out  demons, 

might  alone  By  whom  do  your  sons  cast  them  out  ? 

^rcor^'  They  are  your  judges! 

(Matt.  12  : 

27 ;  Luke  ii :  None  can  enter  a  strong  man's  house 

And  spoil  his  goods, 

Only  he  who  Save  he  first  bind  the  strong  man, 

has  over-  Th&n  he  can  spoil  his  goods. 

come  Satan  ^  =» 

can  do  what 

I  do  (Matt.  He  that  is  not  with  me  is  against  me, 

Mark  3:27;  ^^  *^*  gathereth  not  with  me  scattereth.» 

Luke  II :  21, 

Then  the  narrative,  as  cited  by  Matthew,  gives  us  the 
most  solemn  warning  Jesus  ever  uttered.  He  points  out 
that  the  rejection  of  his  personal  claims  might  take  place 

1  The  Luke  saying  that  follows  (11 :  24-26)  is  used  by  Matthew  in  another 
connection  (Matt.  12 :  43-45). 

94 


of  Jesus  Mark  3  :  30 

through  ignorance  and  be  forgiven.     But  to  call  good  Failure  to 
evil  and  to  reject  the  fact  of  living  inspiration  was  to  bias-  Sd's^eJ^ice 
pheme  against  that  Spirit  of  Holiness  which  alone  gave  JJ  o^pposkfon 
Israel's  history  significance.     **  I  tell  you,"  he  says :  tome  (Matt. 

II  :  23) 
"  All  things  will  be  pardoned  the  sons  of  men, 
The  sins  and  blasphemies  they  have  blasphemed. 
Who,  however,  blasphemes  the  Spirit  of  Holiness,  The  deliber- 

He  hath  never  forgiveness,  ate  rejection 

°  of  holiness 

He  hath  committed  the  sin  of  the  ages."  unforgiv- 

able (Mark 
3 :  28-30) 

There  then  follow  in  Matthew's  account  sayings  found 
in  Luke  6  :  43-45  and  taken  from  the  "  Collection  of  Say- 
ings." By  combining  the  two  versions  we  may  recon- 
struct as  follows  : 

No  good  tree  bringeth  forth  bad  fruit,  Acts  are  the 

No  bad  tree  bringeth  forth  good  fruit ;  ;[^«  J^^^^^J;. 

Of  thorns  men  do  not  get  figs,  acter  (Matt. 

Nor  of  brambles  gather  they  grapes  ;  i^  *,  33 :  _ 
The  tree  then  is  known  by  its  fruit !  ^ 

J  Dr.  Briggs  arranges  the  following  two  sayings  thus : 

The  good  man  out  of  his  good  treasure  bringeth  forth  good  things; 
The  evil  man  out  of  his  evil  treasure  bringeth  forth  evil  things; 
For  out  of  the  abundance  of  the  heart  the  mouth  speaketh. 

Every  idle  word  that  men  speak 

They  shall  give  account  thereof  in  the  judgment ; 

For  by  thy  words  thou  shalt  be  justified. 

And  by  thy  words  thou  shalt  be  condemned. 

95 


Mark  3  :  20  The  Messages 

(7)  The  Family  of  Jesus  (Matt.  12  :  46-50 ;   Mark  3  :  20,  21  ; 

31.34;  Luke  8:  19-21) 

It  is  characteristic  of  the  later  date  of  Matthew  and 
Luke  that  they  omit  the  remembrance  that  even  Jesus's 
own  relatives  thought  him  beside  himself  (Mark  3  :  20,  21) ; 
but  all  use  the  remarkable  saying  with  which  Jesus  an- 

Devotion  to  swers  the  question,  Who  is  my  mother  and  my  brethren. 

oJcHs^f    He  says,  looking  round  no  doubt  at  the  disciples : 

one  real 

^^^a\.-  Behold  my  mother  and  my  brethren, 

(Mark  3:  For  whoever  will  do  the  will  of  God, 

34»  35)  He  is  my  mother  and  my  brethren  !  ' 

(8)  Jesus  is  Rejected  in  Nazareth  (Matt.  13  :  53-58  ;   Mark  6  : 

1-6  ;   Luke  4  :  24) 

The  rejection  of  Jesus  by  the  villagers  in  his  own  home 
was  because  of  their  intimate  knowledge  of  his  family. 
"  Why,"  they  said,  "  should  this  son  of  a  carpenter,  whose 
relatives  were  with  us,  have  special  power  or  wisdom  ?  " 
The  reply  given  in  Luke  4  :  23,  "  Physician  heal  thyself," 
is  obscure,  and  the  reply  in  Mark  6  : 4  is  corrected  and 
put  in  a  shorter  form  by  Matthew.  But  in  the  "  Sayings 
of  our  Lord  "  "^  we  have  probably  the  full  form  hinted  at 

1  Luke  and  Matthew  expand  and  interpret  the  saying,  as  is  their  habit. 

2  "  The  Sayings  of  our  Lord  "  is  an  instructive  collection  of  sayings  eight 
in  number  found  by  Messrs.  Grenfell  and  Hunt  and  published  by  them  in 
1897.     It  is  an  early  Greek  pap}M-us  of  ancient  (A.  D.  150  to  300)  date. 

96 


of  Jesus  Mark  7  : 6 

by  Luke  and  given  in  part  by  Mark.     This  full  form  is 
then  as  follows  : 

A  prophet  is  not  acceptable  in  his  own  fatherland,  Familiarity 

•VT        ,  ,       ■    •        J  ,  ,       ,  1  •  with  the 

Nor  does  a  physician  do  cures  on  those  who  know  him.         messenger 

makes  men 
,_,,,  .  .  ,.  .,  ,  blind  to  the 

Mark  s  form  is,  "  A  prophet  is  not  without  honor  save  message 
in  his  own  country,  and  among  his  own  kin  and  in  his  own  ^y^j^Maric* 
house."     Matthew  omits,  "  save  in  his  own  country,"  but^  •  4) 
even  his  form  indicates  expansion  of  the  terse  original 
saying. 

(9)  Ritual  Washings  (Matt.  15  :  1-20 ;   Mark  7  :  1-23) 

The  ecclesiastical  criticism  of  Jesus  and  his  disciples 
always  found  material  in  his  freedom  from  the  trammels 
of  conventional  religious  life.  This  freedom  Jesus  de- 
manded for  himself  and  taught  to  his  disciples.  Keeping 
the  Sabbath  day,  habits  of  fasting,  and  the  neglect  of 
ritual  washings  were  constant  subjects  for  friction.  The 
narrative  followed  by  Matthew  tells  how  "  Pharisees  and 
certain  of  the  scribes  "  come  down  from  Jerusalem,  and 
wish  to  impose  their  views  .on  Jesus.  They  criticise  his 
disciples  for  eating  with  ritually  unwashed  hands — a  tra- 
dition well-nigh  impossible  for  the  laboring  class  to  main- 
tain. Regarding  these  traditions,  including  "  washing  of 
pots,"  Jesus  takes  them  sharply  to  task  by  quoting  from 
Isaiah  29:13  (Mark's  quotation  is  from  the  Septuagint 

97 


Mark  7  : 6  The  Messages 

Greek  version),  "  You  hypocrites !    Well  did  Isaiah  say  of 
you, 
Formalism  The  people  honor  me  with  the  lips 

the  hum?n  ^"*  *^^^'"  ^^^^*  ^^  ^^^  ^^°"^  "^^' 

for  the  di-  But  in  vain  do  they  worship  me, 

^^."1/^^^*'"^  Teaching  as  doctrine  the  commandments  of  men  !  " 

These  he  then  illustrates  by  examples  of  rabbinical  escape 
from  moral  obligation  by  punctilious  fulfilment  of  the 
conventional  religious  requirements. 

The  human  You  reject  the  commandment  of  God 

element  That  vou  may  keep  your  traditions  ! 

dnves  out  "' 

the  divine 

(Mark  7:  8)  For  instance:  Moses  enforces  the  honoring  of  parents, 
which  includes  their  support.  You  escape  that  by  claim- 
ing exemption  on  the  ground  of  presents  {corban)  to  the 
Temple.  "  Does  that  honor  your  parents  ?  "  Then  turn- 
ing to  the  crowd  he  gives  them  warning  in  a  memorable 
strophe. 

Not  things  entering  the  mouth  defile  a  man, 
But  things  going  out  of  the  mouth  defile  a  man ! 

This  teaching  seemed  so  radical,  even  to  the  disciples, 
that  they  come  asking  for  an  explanation.  Matthew  takes 
this  occasion  to  insert  an  extract  from  the  "  Collection  of 
Sayings  "  (compare  Luke  6  :  39)  to  the  effect  that  every 
plant,  that  is  commandment  or  tradition,  not  planted  by 
his  heavenly  Father  would  be  rooted  up.     The  traditions 

98 


of  Jesus  Mark  8: 12 

therefore  of  the  Pharisees  have  no  permanence.  And  he 
exclaims : 

Let  them  alone,  blind  guides  of  the  blind.  Blind  lead- 

But  if  the  blind  lead  the  blind.  ers  cannot  be 

safe  guides 
Both  into  the  ditch  must  fall !  (Matt.  15  : 

14) 

The  narrative  simply  describes  Jesus  as  expounding  his 
teaching  regarding  the  non-essential  character  of  ex- 
ternal ritual  and  as  pointing  out  the  real  defilement  of  do- 
mestic, commercial,  and  public  life  which  results  from 
moral  laxity. 

(10)  Jesus  Refuses  to  Give  a  Sign    (Matt.   12  :  38-45  ;   Luke 
11:29-32;  cf.  Martt.  16 :  1-4  ;   Mark  8:11-12) 

The  "Collection  of  Sayings"  used  by  Matthew  and 
Luke  gives  an  answer  to  the  demand  for  a  sign  on  the  part 
of  the  scribes  and  Pharisees.  Matthew  introduces  some 
reflections  which  Luke  omits,  and  which,  no  doubt,  is 
additional  material.  Jesus  says  to  this  guilty  generation 
no  sign  shall  be  given  other  than  a  plain  warning  respect- 
ing the  judgment  impending  if  they  repent  not.  The 
answer  is  in  three  verses  or  strophes.  The  Greek  version 
almost  scans  properly,  which  may  point  to  liturgical  use 
in  the  early  Church. 

A  wicked  and  idolatrous  generation  seeketh  a  sign. 

No  sign  shall  be  given  save  that  of  Jonah. 

As  Jonah  was  a  sign  to  the  Ninevites, 

So  the  Son  of  Man  is  a  sign  to  this  generation. 

99 


Mark  8:12 


The  Messages 


Heinous  is 
the  sin  of 
ignoring  the 
message  of  a 
far  greater 
teacher  than 
Jonah 
(Matt.  12  : 
41 ;  Luke 
II  :  32) 


To  this 
generation, 
bUnd  to  spir- 
itual truth, 
no  sign 
from  heaven 
shall  be 
given  (Matt. 
16:  3,  4  ; 
Mark  8  :  12) 


The  Ninevites  shall  rise  up  in  judgment  ^ 
With  this  generation  and  condemn  it. 
They  repented  at  the  proclamation  of  Jonah, 
And,  see,  a  greater  than  Jonah  is  here  ! 

The  southern  queen  shall  rise  up  in  judgment 
With  this  generation  and  condemn  it. 
She  came  from  earth's  ends  to  hear  Solomon, 
And,  see,  a  greater  than  Solomon  is  here  ! 

In  connection  with  the  miracle  of  feeding  the  multitude 
Matthew  introduces  another  answer  of  Jesus  to  the  Phar- 
isees and  Sadducees.  This  is  taken  in  part  from  the  "  Nar- 
rative ;  "  and  Matthew,  with  the  strophes  just  quoted  ring- 
ing in  his  ear,  repeats  a  line  of  them  which  does  not  belong 
in  this  place.  This  other  answer  is  a  single  strophe. 
Jesus  points  out  to  them  that  they  watch  the  skies,  and 
can  foretell  coming  storms  or  fair  weather ;  but  the  spir- 
itual horizon  is  dark  to  them.  The  strophe  may  be  ren- 
dered as  follows  : 

You  know  to  interpret  the  signs  of  the  sky, 
You  know  not  to  interpret  the  signs  of  the  times. 
A  generation  evil  and  idolatrous  seeketh  a  sign. 
No  sign  shall  be  given  it ! 

And  Jesus,  the  narrative  tells  us,  turns  sadly  away. 

1  Matthew's  addition  :  "  As  Jonak  was  in  the  whale's  belly,  etc.,"  must 
be  omitted,  as  it  is,  in  fact,  by  Luke.  It  is  simply  a  "  marginal "  note  of  Mat- 
thew's explaining  the  character  of  the  sign.  Luke  transposes  the  verses,  as 
he  transposes  the  temptations.  It  is  impossible  to  say  which  is  the  original 
order. 

100 


of  Jesus  Mark  8  :  27 

(11)   The  Crisis  at  CcEsarea-Philippi  (Matt.  16:  13-20;   Mark 
8:27-30;   Luke  9:  18-21) 

In  connection  with  what  seems  to  have  been  a  great 
turning  point  in  the  history  of  Jesus,  when  rejection  after 
rejection  forced  upon  him  the  conclusion  that  the  Jews 
as  a  whole  never  could  become  a  Messianic  nation,  he 
turns  to  the  little  band  of  followers  who  must  be  moulded 
into  a  Messianic  force  to  take  the  place  of  the  nation.  He 
therefore  asks  them  what  people  think  him  to  be.  The 
answers  are  very  unsatisfactory.  Some  say  Elijah,  others 
John  the  Baptist,  others  a  prophet.  Then  Peter,  in  re- 
sponse to  the  question,  "  Whom  say  ye  that  I  am  ?  "  an- 
swers unhesitatingly,  "  You  are  the  Messiah  ! "  This 
unshaken  faith  in  the  Messianic  mission  of  Jesus,  even 
though  rejected  by  the  nation,  gives  rise  to  a  hymn  of  ex- 
ultation and  praise.  It  is  given  only  by  Matthew  and  has 
been  subjected  to  Protestant  suspicion,  but  it  bears  inter- 
nal evidence  of  being  derived  from  an  old  Aramaic  source, 
nor  does  it,  properly  interpreted,  contain  any  of  the  ex- 
travagant dogmatic  statements  often  extracted  from  it. 

Jesus  commits  to  Peter  as  the  first  of  a  long  line  of 
faithful  followers  the  Messianic  Kingdom  that  was  to  be 
established  in  his  cross  and  resurrection.  Peter's  pri- 
macy is  one  of  time  and  not  of  power. 

Blessed  art  thou,  Simon  Barjonah  ! 
Flesh  and  blood  have  not  shown  this  to  thee 
lOl 


(Matt.  i6 
17-19) 


Matt.  16:17  The  Messages 

To  such  But  my  Father  who  dwelleth  in  heaven, 

disciples  as  Thou,  I  tell  thee,  art  indeed  Rock  (Cephas  or  Peter). 

i^tmsted  On  such  a  rock  will  I  build  up  my  Church 

the  estab-  ^nd  Hell's  gates  will  not  overcome  it. 

Ihe  kIS-"^  I  will  give  you  the  keys  of  the  Kingdom. 

dom  of  God  What  thou  bindest  on  earth, 

Will  be  bound  also  in  heaven. 

What  thou  loosest  on  earth, 

Will  be  loosed  also  in  heaven  ! 

Thus  Jesus  commits  to  a  chosen  few  the  work  the  na- 
tion should  have  undertaken,  of  loosing  the  chains  of  dark- 
ness and  unbinding  the  prisoners  of  unrighteousness. 

(12)  Jesus  Predicts  his  Passion  (Matt.  16  :  21-28  ;   Mark 
8:31;  9:1;    Luke  9  :  22-27) 

It  is  not  strange  that  from  this  time  on  the  narrative 
exhibits  Jesus  as  preparing  his  disciples  for  the  inevitable 
end.  The  impending  calamity  Jesus  therefore  predicts  in 
connection  with  the  very  enthusiasm  Peter's  confession 
must  have  aroused.  He  tells  his  disciples  what  the  Son  of 
Man  is  to  suffer  at  the  hands  of  ecclesiasticism  and  the 
temporal  power,  but  predicts  a  rising  again  from  the  dead. 
He  speaks  openly,  and  uses  the  proverbial  three  days  as 
indicating  a  short  interval  of  defeat  and  disaster.  The 
disciples  do  not  understand  this  literally,  as  is  evident 
from  subsequent  events.  But  they  fully  understand  that 
calamity  impends,  and  Peter  again  in  his  enthusiasm  un- 


of  Jesus  Mark  8  :  33 

dertakes  to  remonstrate  with  Jesus  for  foretelling  even  a 
brief  period  of  eclipse,  and  says  in  rebuke :  "  Be  it  far 
from  you,  Master,  this  thing  can  never  happen  to  you !  " 
Then  the  narrative  abundantly  substantiates  the  reply  of 
Jesus,  probably  given  to  Mark  by  Peter  himself,  though 
Luke  omits  it  : 

Get  you  behind  me,  Satan  !  Rebuke  of 

You  are  a  scandal  to  me.*  ^tSnuT 

You  think  not  on  the  plane  of  God  ideals  (Matt. 

But  on  the  plane  of  men !  Mark^S  :  33) 

Then  calling  together  the  crowd  he  speaks  to  them  as 
well  as  to  his  disciples  in  the  serious  impassioned  words, 
which  almost  form  a  farewell  message  to  Galilee,  empha- 
sizing the  absolute  self-surrender  required  of  his  followers 
and  the  exalted  spiritual  reward  which  will  follow  such 
surrender. 

Who  wishes  after  me  to  walk, 

Must  deny  himself, 

And  carry  his  cross,!* 

And  follow  me. 

Who  would  save  his  soul,' 

He  will  lose  it. 

1  This  line  is  found  in  Matthew  but  not  in  Mark. 

'  "Daily  "  is  an  addition  by  Luke  for  homiletic  use. 

'  "Soul"  or  "self"  or  "life"  may  all  be  used  for  the  word  nephesh 
which  Jesus,  doubtless,  here  employed.  It  means  the  real  self,  the  immor- 
tal life  which  we  call  therefore  "  soul." 

103 


Matt.  i6  :  25  The  Messages 

Reward  of  Who  would  lose  his  soul  for  my  sake, 
absolute  sur-  j^e  ^jy  g^ve  it. 
render  a  spir- 
itual one  What  will  it  profit  a  man 

(Matt.  16 :  To  gain  the  whole  world 

24  ;   Luke  9 : 

23)  And  to  lose  his  soul  ? 

What  can  a  man  give, 

As  exchange  for  his  soul  ? 

The  words  of  Jesus  that  follow  are  given  with  variations 
by  the  "  Narrative  "  of  Mark,  and  in  Matthew  and  Luke. 
Matthew  has  some  words  of  the  little  apocalypse  in  mind 
(cf.  page  30),  and  Luke  condenses  the  narrative.  The 
words,  no  doubt,  introduced  some  such  apocalyptic  dis- 
course as  is  given  in  Mark  13  :  1-37,  but  entirely  omitted 
here.  Those  disloyal  to  the  Messiah  in  the  present  will 
be  rejected  by  him  when  he  comes  in  his  divine  glory. 

The  disloyal  For  whoever  is  ashamed  of  me  and  my  words 

di'sowned'^^^^  In  this  evil  and  idolatrous  1  generation 

(Mark  8:  i8)  The  Son  of  Man  shall  be  ashamed  of  him 

In  the  coming  in  the  glory  of  his  Father. » 

Then  Jesus  follows  with  the  well-remembered  saying 
(cf.  John  21  :  21-23),  "Truly,  I  tell  you  there  are  those 
standing  by,  who  shall  not  taste  death  until  they  see  the 
reign  of  God  come  with  power  "  (Mark's  version). 

1  The  word  translated  here  and  elsewhere  as  "idolatrous"  conveyed 
that  idea  to  the  minds  of  those  to  whom  Jesus  spoke.  The  Greek  transla- 
tion is  adulterous,  because  thus  the  prophets  represent  the  sin  of  idolatry. 

2  The  addition  "with  the  holy  angels  "  is  in  all  the  sources,  but  interrupts 
the  rhythm  and  is  probably  borrowed  from  the  apocalyptic  vision. 

104 


of  Jesus  Mark  9  :  35 

(13)  Who  Shall  be  First?  (Matt.  18  :  1-5;  Mark  9:  33-41  ; 
Luke  9  :  46-50) 
Shortly  after  these  various  events — those  at  Cassarea- 
Philippi,  the  transfiguration,  and  the  prediction  of  a 
speedy  passion — the  disciples  begin  to  plan  for  this  com- 
ing Kingdom.  Some  rivalry  probably  existed  between 
Peter  and  James  and  John.  The  sons  of  Zebedee  were 
ambitious  (Matt.  20  :  20).  Factions  may  have  been 
formed,  and  the  outbreak  of  this  factional  spirit  is  noticed 
by  the  "  Narrative."  The  vividness  of  Mark's  account 
attests  its  priority.  They  all  come  to  Capernaum,  and 
when  in  "  the  house  "  (cf.  Mark  2  :  i),  Jesus  asks  them 
seriously  about  what  they  have  been  disputing  along  the 
way.  Matthew,  evidently  thinking  of  James's  and  John's 
approach  (Matt.  20  :  20),  makes  the  disciples  come  to 
Jesus  with  the  question.  Jesus  then  rebukes  them  in  a 
characteristic  utterance  which  is  one  of  the  few  sayings 
resembling  a  reduplication  by  Mark  (cf.  Mark  10  :  44) ,  True  exalta- 
but  hardly  to  be  so  counted,  although  one  line  is  alike.  Jhrough  un- 
If  anyone  would  be  first,  ^iJ^tMaJk 

Let  him  be  of  all  the  last,  9 :  35  ;  cf . 

And  of  all  the  servant !  Luke  9 :  48) 

Then  he  takes  a  little  child  ^  and  sets  him  in  the  midst  Service  done 

to  the  hum- 
saying  :  blest  of 

-.TTi  •  u    r-Mj  •  •  Jesus's  fol- 

Who  receives  one  such  child  in  my  name  receives  me,  lowers  isser- 

Who  receives  me,  receives  not  me,  but  him  sending  me  !         vice  to  God 

^  (Matt.  18:5; 

1  The  purpose  of  making  the  child   an   example   differs   slightly  in  all  Mark  9 :  37 ; 
three  gospels.     With  Matthew  the  child  represents  the  spirit  of  the  divine  Luke  9  :  48) 


i8  :  lo) 


Mark  9 :  37  The  Messages 

The  narrative  of  Mark  quite  naturally  introduces  at  this 
point  the  next  incident  we  shall  treat  (The  Strange  Won- 
der-Worker), but  Matthew,  omitting  it,  hurries  on  to  an- 
other saying  connected  with  the  reference  to  a  little 
child,  and,  although  omitting  the  first  half  of  the  strophe 
(cf.  page  107),  he  adds  himself  a  very  remarkable  "  child- 
saying  "  of  Jesus : 
However  "  See  ye  despise  not  one  of  these  little  ones,  for  I  tell 

may  be  (fod  you  their  guardian  angels  are  always  beholding  the  face 
waSS  ^^  "^y  Father  in  Heaven."  This  Matthew  makes  Jesus 
over  those     enforce  with  the  parable  of  the  ninety  and  nine  sheep,  left 

who  trust  ^  '  ' 

him  (Matt,  in  Order  to  seek  the  one  lost — given  by  Luke  m  another 
connection  (Luke  15  :  1-7) — and  he  closes  with  the  pre- 
cious saying :  "  Even  so  it  is  not  the  will  of  your  Father 
which  is  in  heaven,  that  one  of  these  little  ones  should 
perish." 

(14)   The  Strange  Wonder-  Worker  (Mark  9  :  38-41  ;   Luke  9  : 
49.  50) 

As  has  been  noted,  Matthew  hardly  saw  the  connection 
here,  and  omits  the  incident  of  a  man  who  heals  in  Jesus's 
name.  Yet  the  connection  is  evident.  A  man  is  found 
who  is  healing  in  the  name  of  Jesus,  working  as  an  exor- 

order.    With  Mark  the  child  teaches  kindness  to  the  weak  and  humble  fol- 
lowers of  Jesus.     With  Luke  the  child  is  a  rebuke  to  the  self-seeking  of  the 
disciples.     No  doubt  Matthew  had  the  scene  of  Matthew  19  :  13-15  in  mind 
while  Luke  misses  Mark's  point  in  his  condensation. 
106 


of  Jesus  Mark  9  :  41 

cist  and  casting  out  devils.     Tlie  now  excited  and  am- 
bitious disciples  do  not  want  rivals  in  the  coming  King- 
dom.     Followers   who   do   not   comply   with    all    their 
conditions  are  forbidden  as  "  not  following  with  us."  Am- 
bition was  thus  the  motive  of  the  forbidding,  as  it  has  been 
of  much  ecclesiastical  exclusiveness  ever  since.     So  the 
"child-incident"  is   not  an  interruption,  but  was  occa- 
sioned, doubtless,  by  this  prohibition.     Jesus  resents  the 
prohibition  and  says  :  "  Forbid  him  not,  no  man  can  work  The  sUght- 
wonders  (power)  in  my  name,  and  lightly  speak  evil  of  theSIowers 
me. "     Then  Jesus  discloses  the  full  catholicity  of  his  good  sha^Uureiy 
news,  "  He  that  is  not  against  us  is  for  us  !  "     Then  fol-  be  rewarded 

,.        ^T     1        1  •  ..  T-  u  •         (Mark  9: 41) 

lows  what  Mark  alone  gives  us :      For  whosoever  gives 

you  a  cup  of  water  to  drink,  because  ye  are  Christ's,  verily 

I  say  he  shall  not  lose  his  reward."     And  on  the  other  And  any 

hand,  "  Who  causes  one  of  these  little  ones  that  believe  Sed^SiTtt. 

on  me  to  stumble,  it  were  better  for  him  if  a  great  mill-  ^^.  '-^J^  ^^^^^ 

stone  were  hanged  about  his  neck,  and  he  were  cast  into 

the  sea ! " 

(15)   The  Warning  not  to  Offend  (Matt.  18  :  6-10;  cf.  5 :  29,  30 ; 
Mark  9  :  42-50  ;  cf.  Luke  17:2;  cf.  14  :  34) 

The  memory  of  an  elaborate  strophe  is  preserved  to  us 
by  Mark's  narrative,  and  is  given  in  two  forms  by  Mat- 
thew. It  is  easy  to  reproduce  the  original  from  the  three 
versions.  Mark  gives  nearly  the  original  words.  In  the 
eighth  line  "  life  "  is  to  be  put  for  "  Kingdom  of  God,"  and 
107 


Mark  9 :  42 


The  Messages 


The  neces- 
sity of  giv- 
ing up  ev- 
erything else 
rather  than 
loyalty  to 
God  and  to 
his  Kingdom 
(Matt.  18:9, 
10 ;  Mark  9  : 
43-48) 


the  refrains  should  be  unified  or  else  omitted.^  Perhaps 
the  refrain  indicates  liturgical  use.  It  is  taken  from 
Isaiah  66  :  24  : 

If  your  hand  scandalize  you,  cut  it  off; 
It  is  good  for  you  to  enter  life  maimed, 
Rather  than  having  two  hands  to  enter  Gehenna ! 

(Where  the  worm  dieth  not 

And  the  fire  is  not  quenched.) 

If  your  foot  scandahze  you,  cut  it  off ; 

It  is  good  for  you  to  enter  life  lame. 

Rather  than  having  two  feet  to  enter  Gehenna! 

(Where  the  worm  dieth  not 

And  the  fire  is  not  quenched  ! ) 

If  your  eye  scandalize  you,  pluck  it  out ; 
It  is  good  for  you  to  enter  life  one-eyed, 
Rather  than  having  two  eyes  to  enter  Gehenna ! 

(Where  the  worm  dieth  not 

And  the  fire  is  not  quenched  ! ) 

The  narrative  of  Mark  adds  here  a  saying  found  in 
shorter  form  in  the  "  Collection  of  Sayings  "  as  given  by 
Matthew  5:13  and  Luke  14 :  34.  Mark  introduces  it  by  a 
saying  obscure  in  this  connection  :  "  For  every  one  shall 
be  salted  with  fire."  2     The  disciples  are  thought  of  now 

1  Dr.  Briggs  would  omit  the  refrains  as  notes  of  explanation  to  the 
heathen  world. 

a  We  suggest  the  restoration  of  the  hne  omitted  by  the  Revised  Version 
and  the  reading : 

Every  sacrifice  is  salted  with  salt 

Everyone  shall  be  salted  with  fire  ! 

108 


of  Jesus  Mark  9  :  50 

by  Jesus  as  the  sole  remaining  medium  for  the  realization 
of  Messianic  hope.  If  they  do  not  retain  their  grace  then 
there  is  no  farther  hope  for  the  world.  The  "  Narrative  " 
form  of  the  saying  is : 

Salt  is  good,  but  if  salt  lose  its  saltness  The  neces- 

Wherewith  will  ye  salt  it  ?  f  ^^  ^l^lt' 

■'  serving  the 

Have  salt  in  yourselves,  vital  princi- 

And  have  peace  with  each  other !  fph-itull^ 

In  the  "  Collection  of  Sayings  "  the  last  lines  are  omitted,  g^^jo)^*'^^ 
and  both  Matthew  and  Luke,  perhaps  with  Jerusalem's 
condition  in  view,  add  reflections  on  the  worthlessness  of 
such  saltless  salt  which  men  cast  out  and  tread  under 
foot. 

3.   The  Longer  Discourses 

Apart  from  the  sayings  of  Jesus  which  we  can  arrange  in 
some  sort  of  order,  and  which  we  have  attached  more  or  less 
loosely  to  historic  events  in  the  narrative,  there  are  larger 
collections  of  Jesus's  teachings  which  we  cannot  place  his- 
torically. These  are  gathered  by  Matthew  into  orderly 
discourses,  but  by  Luke  are  treated  mainly  as  detached 
teachings  illustrating  the  activity  of  Jesus.  These  say- 
ings, no  doubt,  formed  an  important  literature  in  the  early 
church.  The  facts  of  Jesus's  life  were  known  ;  his  sayings 
would  be  the  first  important  things  to  record  in  written 
form.  Matthew  gathers  together  and  arranges  these  say- 
ings in  the  familiar  form  of  the  Sermon  on  the  Mount. 
Yet  even  if  we  did  not  know  from  Mark  and  Luke  that 
109 


Matthew  5  :  i  The  Messages 

these  sayings  were  spoken  at  different  times,  it  would  be 
a  natural  conclusion  from  the  fact  that  strophe,  proverb, 
sententious  saying,  and  exalted  prophetic  utterance  all  find 
a  place  in  the  Sermon  with  really  no  attempt  to  bind  them 
into  any  literary  unity.  Matthew  does,  however,  give  di- 
dactic unity  to  the  collection  by  arrangement  of  separate 
parts.  He  gives  us  in  chapters  5:1  to  7  :  27  a  complete 
programme  for  the  activity  of  the  Kingdom.  We  may 
therefore  deal  with  the  longer  collection  as 

(i)   The  Kingdom's  Constitution  ■ 

(a)  General  Introduction  (Matt.  5 : 3-16  ;  Luke  6  :  20-23  I  '4  •  34t 

3S\  " :  33) 

(i)  The  Joy  of  Service  (Matt.  5  :  3-12  ;  Luke  6 :  20-23)  • 

Happy  are  the  spiritually  destitute  ; 

For  theirs  is  the  Kingdom  of  God. 

'  The  following  table  gives  the  passages  in  Luke  which  correspond  to 
those  of  Matthew  : 


Matt. 

Luke. 

5:1,2 

6:17 

5  '•  3-12 

6 :  20-23 

5:13-16 

14  :  34  fF.  and  11 :  33 

5 :  17-20 

16:  17 

5  :  21-48 

6:27-30;  16:18;  12  :  58  ff.;  cf.  6:  32  and  6:35 

6  : 1-18 

11:  2-4 

6  :  19-34 

II :  34  f. ;  12  :  22-34;  16:  13 

7:1-6 

6:37;  6:41  ff. 

7:7-11 

II  :  9-13 

7:12 

6:31 

7 :  13-23 

6  :  43  ft. ;  13  :  23-26 

7 :  24-27 

6 :  47-49 

7:28 

7-  I 

*  Luke   treats    this  series  of    blessings   so  differently  as  to  suggest  an 

Aramaic  original  as  the  basis  of  both.     It  has  been  suggested  that  this  orig- 

IIO 


of  Jesus 


Matthew  5  : 6 


Happy  are  those  that  mourn ; 

For  they  shall  be  comforted. 

Happy  are  the  gentle  ; 

For  they  shall  inherit  the  earth. 

Happy  are  those  that  hunger '  for  righteousness  ; 

For  they  shall  be  filled. 

Happy  are  the  pitiful  ; 

For  they  shall  obtain  pity. 

Happy  are  the  honest  in  heart ; 

For  they  shall  see  God. 

Happy  are  those  estabhshing  peace  ; 

For  they  shall  be  called  sons  of  God. 

Happy  are  those  persecuted  for  righteousness ; 

For  theirs  is  the  Kingdom  of  God. 

Happy  are  you  when  men  persecute  you  ;  2 

For  great  is  your  reward  in  heaven. 

inalmay  be  had  by  combining  Luke  and    Matthew's   "Blessings" 
"Woes"  in  antithetical  strophes  (Dr.  Briggs)  and  reading  as  follows  : 


The  bless- 
ings of  the 
Kingdom 
are  such  that 
the  contrasts 
of  this  life 
only  will 
heighten  the 
joy  of  the 
ultimate  tri- 
umph 

(Matt.  5  :  3- 
12;  Luke  6  : 
20-23) 


and 


Blessed  are  ye  poor :  for  yours  is  the  Kingdom  of  God. 
Blessed  are  ye  that  hunger  :  for  ye  shall  be  filled. 
Blessed  are  ye  that  weep  :  for  ye  shall  laugh. 
Blessed  are  ye  when  men  shall  hate  you, 
For  in  same  manner  did  their  fathers  unto  the  prophets. 

II 
Woe  unto  you  rich,  for  ye  have  received  your  consolation. 
Woe  unto  you  that  are  full,  for  ye  shall  hunger. 
Woe  unto  ye  that  laugh,  for  ye  shall  (mourn  and)  weep. 
Woe,  when  all  men  shall  speak  well  of  you. 
For  in  same  manner  did  their  fathers  to  the  false  prophets. 
1  (and  thirst). 

"  Matthew  expands  by  introducing  the  words  "  reproach  you  "  "and  say 
all  manner  of  evil  against  you  falsely  for  my  sake,"  and  also  adds,  "  for  so 
persecuted  they  the  prophets  which  were  before  you." 
Ill 


Matthew  5  :  17  The  Messages 


(2)  The  Duty  of  Service  (Matt.  5  :  13-16 ;  Luke  14  :  34 ;   11  :  33 ;  Mark  9  :  50) 

Thedis-  To  the  disciples  these  words  are  addressed  :  "  You  are 

th?saSS    the  preserving  salt  in  a  corrupted  dying  world.     If  you 

ccHTu^so-^  are  yourselves  no  longer  salt,  how  can  anyone  season  you  ? 

ciety  (Matt.  You  are  worthless.     God  can  do  nothing  but  cast  you  out 

'^^'^         to  be  trodden  under  men's  feet.     You  are  the  spiritual 

light  of  the  world  in  darkness.     A  history  of  past  civic 

achievement  cannot  be  hidden.     God  set  a  city  on  a  hill 

(Jerusalem).     He  meant  it  to  light  the  world.     Men  do 

not  light  a  candle  and  put  it  under  a  shade,  but  on  a  stand. 

It  is  the  duty  of  those  with  a  divine  revelation  to  let  it 

shine,  that  men  seeing  the  revelation  made  manifest  by 

your  good  works  may  glorify  your  Father  which  is  in 

heaven."^ 

{b)  yesus's  Attitude  to  Judaism  (Matt.  5  :  17-48  ;  Luke  6  :  27-36  ; 
16 :  17) 

(i)  Priiuiples 

Jesus  lays  it  down  as  a  principle,  "  You  must  not  sup- 
pose from  my  free  treatment  of  the  law  that  I  came  either 
to  destroy  the  law  or  the  prophets.     I  came  not  to  destroy 

1  The  "salt"  and  "lamp"  sayings  have  two  diflFerent  applications.  In 
Jesus's  earlier  ministry  he  seems  to  have  thought  of  Israel  as  the  Messianic 
"salt,"  Jerusalem  as  the  "city  on  a  hill"  to  light  the  world.  Later  on 
he  had  to  turn  to  a  little  gathered  group  to  do  what  Israel  refused  to 
do.  These  became  the  "  salt."  For  Matthew  this  distinction  was  clearly 
lost. 

112 


of  Jesus  Matthew  5  :  i8 

but  to  fill  out  their  true  purpose,  and  give  them  their  The  law  so 
higher  meaning.     The  real  law  and  the  real  messages  of  voives  spirit- 
the  prophets  are  everlasting.     Heaven  and  earth  will  pass  pfes^wSr" 
away  before  the  smallest  dot  over  an  i  of  the  eternal  prin-  "^^f «■  ^^ 

^  ^  destroyed, 

ciples  involved  passes  away.     These  must  all  not  only  be  i  come  to 
seen  but  lived  up  to,  so  that  anyone  breaking  the  smallest  prindpie?to 
one  of  these  eternal  principles,  and  deliberately  teaching  wfcaib  at 
men  to  do  so  will  be  the  least  in  the  coming:  Divine  Order,  *^'^  p°^"* 

*"  cannot  see 

but  anyone  living  up  to  these  and  teaching  them  will  be  the  Divine 
great  in  the  Divine  Order.     But  if  you  think  the  traditional  (Matt,  s  : 
ecclesiastical  interpretation  of  the  religious  life  is  enough,  [6?°^)  "  ^ 
you  are  very  much  mistaken.     Unless  your  loving  right- 
eousness greatly  exceeds  the  interpretation  of  it  given  by 
the  professional  religious  teachers  and  theologians,  you 
will  never  enter  the  Divine  Order.^ 

1  This  paraphrase  takes  no  account  of  the  literary  forms  which  underlie 
Matthew's  treatment  of  his  theme.  He  has  so  expanded  the  sayings  for 
homiletical  purposes  that  we  can  only  surmise  the  authentic  character  of 
much  of  them,  as,  for  example, 

Think  not  I  came  to  destroy  the  law  ; 

I  came  to  fulfil. 

Whoso  shall  break  one  of  these  least  commandments, 

He  shall  be  called  least  in  the  Kingdom  of  heaven. 

Whoso  shall  do  the  commandments, 

He  shall  be  called  great  in  the  Kingdom  of  heaven. 

Except  your  righteousness  exceed  that  of  the  scribes. 

Ye  shall  not  enter  the  Kingdom  of  heaven. 


113 


Matthew  5  :  21  The  Messages 


(2)  Illustrations  of  iJtese  Principles  (Matt.  5  :  21-48) 

Murder  pro-  For  instance,  you  have  heard  that  from  time  immemorial 
Se?  ^H™  it  was  forbidden  to  murder.  And  whoever  commits  murder 
who  has  jg  jj^  danger  of  judgment.  Now  I  tell  you  that  you  must  go 
hate  and  to  much  deeper  than  the  act  of  actual  murder.     The  root  of 

express  his       ,  .      ,  ,  •  1     1  •      r   n  1  •  • 

hate  by  that  IS  hate.  Anyone  angry  with  his  fellow  subject  in 
has  begunto  the  Diviuc  Order  will  endanger  his  soul  in  that  Divine  Or- 
ReH*^?ous  *^^^*  -^"y  expressions  of  contempt  or  anger  will  be  treated 
life  is  impos-  as  the  roots  of  murder  and  will  expose  you  to  the  danger 

sible  until  ,         ,  ,      ,  .  1    1        1         .^-.i  •  . 

you  are  free  of  judgment  and  ultimate  moral  death.  There  is  no  gain 
bur™e*n  of  in  trying  to  attend  to  any  religious  duty  while  your  atti- 
hate{Matt.  ^^^^   toward   a   fellow  member  in  the   Divine  Order  is 

5  •  21-20) 

wrong,  so  abandon  that  and  go  first  and  set  the  matter 
right  with  your  fellow  member,  then  go  and  attend  to 
your  religious  duty.  Similarly  if  you  have  in  any  way 
injured  another,  go  quickly  and  make  the  matter  right,  for 
the  inevitable  judgment  may  at  any  time  overtake  you, 
and  you  become  hopelessly  involved  in  the  meshes  of  the 
moral  net,  from  which  you  cannot  escape  until  the  utter- 

Adulte    be-  "^^^t  reparation  has  been  made. 

gins  in  the        So  you  have  heard  it  said  :     Thou  shalt  not  commit 

mind,  and  ,    ,  -r^        x       n 

the  guilt  is    adultery.    But  I  tell  you  you  must  go  deeper  than  that. 

dlsi^e.^^The  '^^e  act  of  adultery  is  only  indicative  of  the  criminal  state 

lustful  look   Qf  mind,  which  is  the  real  sin.     In  the  very  act  of  a  lust- 
is  the  wicked  ^ 
thing  that     f  ul  look  you  havc  already  committed  the  essential  sin  of 

defiles  ,    ,  .  ,  -1^      .      ,.        . 

(Matt.  5 :  27)  adultery  in  your  heart.     No  inclination,  no  passion  must 

114 


of  Jesus  Matthew  5  :  30 

be  so  dear  to  you  that  you  will  not  sacrifice  it  rather  than 
enter  morally  lame  into  the  Divine  Order.  (Here  follows 
a  version  of  the  strophe  given  on  page  108  and  evidently 
oft  quoted.)  As  for  the  legalized  adultery  sanctioned  by  Divorce  is 
the  traditional  divorce,  I  tell  you  that  anyone  putting  away  (Matt^^"  2) 
his  wife,  except  for  fornication,  and  marrying  again  com- 
mits adultery  whether  divorced  or  not,  and  makes  her 
an  adulteress,  and  whoever  marries  the  divorced  woman 
commits  adultery  also. 

You  have  heard  it  said  to  older  times  :  You  shall  not  An  oath 
break  your  oaths,  but  must  pay  them  to  Jehovah.    I  assure  no°melnhi7 
you  that  in  the  coming  Divine  Order  an  oath  will  have  no  b^^Jfen 
meaning.     You  ought  not  to  swear  at  all,   neither  by  ah  things 
heaven,  for  that  is  God's  throne,  nor  by  earth,  for  that  is  and  you^  ' 
his  footstool,  nor  by  Jerusalem,  for  that  is  the  city  of  the  righ^  "o  use 
Kingdom's  King,  nor  by  your  hair,  for  this  sign  of  youth  ^^^^  \^^ 
or  age  you   cannot  change.     In   the   Divine   Order  all  yo^^"  ^ord 
things  are  sacred.     Your  "  yes  "  and  "  no  "  ought  to  be  as     *  '  ^ '  ^^ 
sacred  as  the  most  solemn  vow.     Any  attempted  strength- 
ening of  these  introduces  degrees  of  trustworthiness  im- 
possible in  the  Divine  Order. 

You  have  heard  it  said  to  older  times  :    An  eye  for  an  in  the  Di- 
eye,  and  a  tooth  for  a  tooth.     But  I  tell  you  as  members  lien  the  op- 
of  the  coming  Divine  Order  that  you  are  not  to  resist  ^g^^Sarmed 
evil  with  violence.      If  anyone  strikes  you  on  the  rieht  ^y  giving 

,,.,  ,,,,.,  niore  than  is 

cheek  simply  turn  the  left  to  him  also.     If  anyone  takes  asked 
your  under  tunic,  even  give  him  your  costly  upper  robe.  38^42""  ^ ' 
115 


Matthew  5  :  48  The  Messages 

Does  anyone  compel  you  to  do  courier  work  one  mile  for 
him,  go  twice  that  with  him.     Give  to  him  that  asks  of 
you,  and  if  anyone  wishes  to  borrow  from  you  do  not 
Love  goes     turn  away ! 

who°h?v?uf  You  have  heard  it  said  in  old  times  :  "  Thou  shalt  love 
fhe^dTvlne^'  thy  neighbor  and  hate  thine  enemy  !  "  But  I  say  to  you 
degree  in  as  members  in  the  Divine  Order,  love  your  enemies  and 
enemy  pray  for  those  using  you  badly,  for  thus  you  will  prove 
Js)*"*  ^''*^' yourselves  to  be  the  real  sons  of  a  heavenly  Father  who 
sends  his  sun  to  shine  upon  the  good  and  the  bad,  and 
makes  it  rain  on  the  just  and  the  unjust. 

What  would  mark  you  as  in  any  way  especially  loving 
if  you  only  loved  those  who  love  you  ?  Those  beyond 
the  pale  of  the  law  do  that !  If  you  give  kindly  greetings 
only  to  those  who  are  your  fellow  members  in  the  Divine 
Order,  what  marks  you  as  having  any  wider  purpose  1 
The  nations  about  do  all  that.  You  as  members  in  a 
Divine  Order  are  to  be  perfect  even  as  your  Heavenly 
Father  is  perfect.  ^ 

By  combining  these  last  two  paragraphs  as  given  in 
Matthew  5  :  44-48  and  in  Luke  6 :  27-36  we  recognize  an 
early  hymn  of  love  : 

If  ye  love  those  that  love  you,  what  thank  have  you  ; 

For  even  sinners  love  those  who  love  them. 

If  you  lend  where  you  hope  to  receive,  what  thank  have  you  ; 

1  In  this  section  also  the  paraphrase  has  taken  no  account  of  the  original 
literary  form  which  may  be  surmised  by  comparison  with  Luke's  use  of  the 
116 


of  Jesus  Matthew  6  :  i 

For  sinners  lend  to  sinners  to  get  again. 

If  you  salute  only  your  brethren,  what  thank  have  you  ; 

For  sinners  salute  sinners  just  the  same. 

But  love  those  hating  you,  and  your  thanks  will  be  great 

And  ye  shall  be  sons  of  the  Most  High. 

Be  ye  therefore  merciful  as  your  Father  is  merciful. 

{c)    Wherein  Consists  Perfection  f  (Matt.  6  :  1-18  ;  Luke  12  :  2-4) 
(i)  Not  in  Outward  Exercises  (Matt.  6 :  1-18) 

Certainly  perfection  consists  not  in  the  showy  religious  avoids  pub- 
exercises  done  for  effect  which  constitute  so  large  a  part  g^'J^  <^^"- 
of  the  prevailing  life.     When  you  seek  religious  perfection 

same  "Collection  of  Sayings."    (Cf.  page  108  for  the  "scandal  saying.") 
Thus  verses  34-37  suggest  by  analogy  some  such  arrangement  as  this : 

Swear  not  at  all ! 

Not  by  heaven — it  is  God's  throne. 

Not  by  earth — it  is  his  footstool. 

Not  by  Jerusalem — it  is  the  city  of  the  king. 

Not  by  thy  head — thou  canst  not  change  a  hair. 

Let  your  speech  be  yea  and  nay, 

More  than  this  comes  of  evil ! 


And  again ; 


Resist  not  him  that  is  evil. 
Who  smites  thy  right  cheek 
Turn  to  him  the  left. 
Who  takes  thy  coat 
Let  him  take  thy  cloak. 
Who  impresses  you  for  one  mile 
Go  with  him  two. 
Give  to  him  asking  thee, 
From  him  borrowing  turn  not  away ! 
117 


Matthew  6 : 9  The  Messages 

you  are  not  to  do  your  good  works  before  men,  in  order 

that  you  may  be  seen  doing  them.     In  that  case  you  get 

your  reward  from  those  to  whom  you  do  your  good 

works,  but  not  from  your  Father  in  heaven. 

The  mod-         When  you  give  do  not  go  trumpeting  it  about,  as  so 

giffs  (M°att.  many  hypocrites  do,  in  the  synagogues  and  in  the  streets, 

^■^^  that  they  may  have  praise  from  men.     They  get  what 

they  seek.     But  when  you  give,  let  not  your  right  hand 

even  know  that  your  left  hand  is  giving — such  must  be 

the  privacy  of  your  charity.     And  your  Father  who  sees 

all  things,  even  those  done  in  secrecy,  will  reward  you. 

The  secrecy      So  also  when  you  pray,  do  not  follow  the  example  of 

prayer         Certain   hypocrites,  who  love  to   stand  up  and  pray  in 

(Matt.  6 : 5)  prayer-meetings  and  at  public  places,  that  men  may  see 

them.     They  get  what  they  seek.     But  do  you  when  you 

pray  go  to  your  room,  closing  the  door,  and  your  Father 

who  sees  in  secret  will  recompense  you.     And  so  do  not 

make  long  prayers  with  endless  repetitions  as  pagans  do. 

They  think  they  will  be  heard  because  of  many  words. 

Your  Father  knows  what  you  really  need,  before  you  ask 

Our  Lord's   him.     Thus  shall  you  pray  : 

Prayer 

S^.^Luki  ^'  Our  Father  which  art  in  heaven,* 

II :  2-4)  Hallowed  be  thy  name. 

»  There  are  two  forms  of  the  Lord's  Prayer;  that  of  Matthew  is  the  longer 
and  possibly  the  one  used  early  in  the  liturgical  service,  but  the  shorter  form 
of  Luke  is  more  probably  the  original,  since  a  prayer  in  the  words  of  the 
Master  would  not  be  lightly  condensed. 
118 


of  Jesus  Matthew  6 :  lo 

Thy  Kingdom  come ; 

Thy  will  be  done, 

As  in  Heaven  so  on  earth. 

Give  us  this  day  our  daily  bread  ; 

Forgive  us  our  debts, 

As  we  also  forgive  our  debtors ! 

For  if  you  forgive  men  the  wrong  things  they  do, 
so  will  your  heavenly  Father  forgive  you  your  wrong 
doing. 

So  also  when  you  fast,  do  not  do  as  these  hypocrites  True  fasting 
do,  who  make  a  long  face  that  men  may  see  how  pious  pl?ade 
they  are.     I  tell  you  they  have  what  they  seek.     But^^^"- ^^^^^ 
when  you  fast  act  naturally,  and  though  men  will  not 
see  you,  your  Father  who  sees  in  secret  will  recom- 
pense you.^ 

(2)  Perfection  Consists  in  Trust  toward  God  (Matt.  6  :  19-34 ;  Luke  12  :  33 ; 
II :  34;  16: 13;  12:22-32) 

The  sons  of  the  Divine  Order  are  not  to  lay  up  treasure  Earthly 
on  earth,  subject  to  its  losses  and  its  anxieties.     ThCmtSt^not 
eternal  world  is  to  be  their  treasure-house,  for  where  the  affSion^ 
treasure  is  the  affections  centre.     The  whole  outlook  on  God  is  our 

Master  and 

life  depends  on  the  central  vision.  If  the  eye  be  dark  and  not  mam- 
untrustworthy  so  that  vision  is  obscured,  the  body  is  full  6^19-24)^ 
of  darkness.     God  alone  must  be  our  master,  not  mam- 

•  In  this  section  Matthew  has,  as  is  his  custom,  elaborated  for  homi- 
letic  and  explanatory  purposes.     Luke  does  not  give  the  lines,  so  we 
119 


Matthew  6  :  28  The  Messages 

mon,  and  it  is  impossible  to  serve  both.     Hence  there 

must  be  no  destructive  anxiety  about  raiment  or  food  or 

Godwin       drink.     Our   wants  will   be   abundantly  provided  for,  if 

aiTiegitimate  wc  would  Only  belicve  it.     The  birds  are  cared  for,  and 

wants  if  we  ^yg  ^^-g  Qf  more  value  than  they.     In  fact  our  helplessness 

trust  and  ^  ^ 

obey  him      should  teach  US  faith.     We  cannot   compete  in   beauty 
34)^  ^'    '  ^^'  with  the  flowers,  which  God  clothes.     Then  why  are  you 
anxious  about  your   clothes  ?     Look  at  the  scarlet  field- 
flowers,  how  they  grow,  they  neither  toil  nor  spin,  yet  I 

can  only  surmise  the  form.     It  may  have  been  some  such  arrangement  as 
this : 

-.  When  thou  doest  alms,  be  not  as  the  hypocrites. 
Sounding  trumpets  before  them  to  have  glory  of  men.  •' 
Truly,  I  tell  you,  they  have  their  reward. 

A  When  thou  dqes^alms,  let  thine  alms  be  in  secret;  -(Lc^y^-ft^iC) 
, .j-cri-  ....  )And  thy  Father  which  seeth  in  secret. 

He  will  reward  thee. 

,,     /  ■^"    When  thou  prayest,  be  not  as  the  hj^jocrites; 

Who  pray  in  the  streets  to  have  glory  of  men. 
That  they  may  be  seen  of  them. 

-''     When  thou  prayest,  enter  thy  chamber;        "'"■'  -~^'->"-=«-> 
■  And  thy  Father  which  seeth  in  secret, 
/  He  will  reward  thee. 

When  thou  fastest,  be  not  as  the  hypocrites ; 

Who  affect  a  sad  countenance  to  have  glory  of  men.^^ 

Truly,  I  tell  you,  they  have  their  reward. 

When  thou  fastest,  wash  and  anoint  thyself,      .  ^c->»w».y/ 
And  thy  Father  which  seeth  in  secret. 
He  will  reward  thee. 

120 


of  Jesus  Matthew  6  :  29 

tell  you  Solomon  in  all  his  glory  was  not  clothed  like  one 
of  these.  If  God  so  clothed  the  grass  which  blooms  to- 
day and  to-morrow  is  burnt,  will  he  not  clothe  you,  faith- 
less ones  !  Do  not  then  be  concerned,  saying,  what  shall 
we  eat,  and  what  shall  we  drink,  and  how  shall  we  dress 
ourselves  ?  The  pagans  seek  these  things,  but  your 
heavenly  Father  knows  your  need  of  them.  Seek,  how- 
ever, first  his  Divine  Order,  and  his  righteousness,  and 
you  will  get  all  these  things.  Do  not  worry  too  much  for 
the  future.  Each  day  has  its  proper  cares,  and  sufficient 
for  each  day  is  its  evil.^ 

1  The  section  Matthew  6  :  19-34  is  largely  made  up  of  poetical  sayings 
preserved  very  faithfully  by  Matthew. 

a 

Lay  not  up  treasure  on  earth, 
Where  moth  and  rust  consume, 
And  thieves  break  through  and  steal : 
But  lay  up  treasures  in  heaven. 
Where  moth  and  rust  do  not  consume, 
Nor  thieves  break  through  and  steal. 

Where  your  treasure  is. 

There  is  your  heart. 

b 

The  body's  lamp  is  the  eye. 
If  the  eye  be  honest 
The  whole  body  is  lighted. 
If  the  eye  be  bad 
The  whole  body  is  darkened. 
If  thy  light  be  darkness 
How  great  is  that  darkness. 
121 


Matthew  7  :  i  TA^  Messages 

(3)  Perfection  Involves  Love  to  Men  (Matt.  7 :  1-6 ;  Luke  6 :  37-42) 

Our  stand-        Jcsus  condcmns  all  passing  of  judgment  by  children  of 
ment  wiu  b?  ^^^  Divine  Order.     The  strophe  by  using  Luke's  version, 
"sed  against  jj-  jg  fairly  easy  to  restore.  ^ 
7:1-5)    *         The  standards  by  which  we  judge  and  condemn  men 

c 

No  man  can  serve  two  masters. 

He  will  hate  the  one  and  love  the  other, 

Or  he  will  hold  to  one  and  despise  the  other; 

Ye  cannot  serve  God  and  mammon. 

d 
Take  no  thought  for  yourself. 
What  ye  shall  eat. 
Take  no  thought  for  your  body, 
What  ye  shall  wear. 
The  self  is  more  than  food. 
The  body  more  than  clothes. 

1  Judge  not,  and  ye  shall  not  be  judged. ' 
Condemn  not,  that  ye  be  not  condemned. 
With  what  judgment  ye  judge. 
Ye  shall  be  judged. 
With  what  measure  ye  mete. 
Ye  shall  be  measured. 

Why  look  at  the  mote  in  your  brother's  eye 
And  regard  not  the  beam  in  your  own  ? 
Or  how  say  to  your  brother,  lo  here  ! 
Let  me  cast  out  the  mote  from  your  eye, 
And  you  see  not  the  beam  in  your  own ! 
Thou  hypocrite  !  cast  out  the  beam  from  your  eye. 
And  see  clearly  to  cast  out  the  mote  in  your  brother's. 
122 


of  Jesus  Matthew  7  : 6 

will  be  infallibly  turned  against  us.  We  have  enough  to 
do  with  our  own  weaknesses  without  condemning  our 
brothers. 

(4)  A  Warning  to  Teachers  (Matt.  7  :  6) 

Jesus  then  warns  men  against  casting  their  holy  coun-  Teaching 
sels  before  those  whom  they  regard  as  dogs,  or  of  fling-  ^mpathetic 
ing  their  pearls  before  those  whom  they  consider  swine.  ^^^"•7' ^^ 
This  is  not  the  way  to  influence  men.     They  may  trample 
these  things  under  foot — then  turn  and  rend  you  !  ^ 

{d)  God's  Response  to  Trust  (Matt.  7:7-11;  Luke  11 :  9-13) 

God  is  more  thoughtful  than   the  earthly  parent  who  God,  more 
will  not  give  a  stone  for  bread,  or  a  serpent  for  fish.  an^Sfthiy" 

We  therefore  must  ask  and  it  will  be  given  to  us.  Ad-  as  we*aS^^' 
mission  to  the  Divine  Order  is  open  to  anyone  knocking,  (Matt.  7 :  7- 
and  whoever  seeks  it  will  find  it.^ 

*  As  Matthew  inserts  this  here,  it  seems  a  warning  against  loveless  and 
unsympathetic  criticism,  and  any  contemptuous  offer  of  the  gospel  to  men 
despised.     The  sons  of  the  Divine  Order  should  despise  none. 

2  The  form  of  Luke's  version  suggests  as  the  original  the  following  ver- 
sion : 

Ask,  it  shall  be  given  you  ! 

Seek,  ye  shall  find  ! 

Knock,  it  shall  be  opened  to  you ! 

To  him  asking  is  given, 

He  that  seeketh  shall  find, 

To  him  knocking  is  opened. 


123 


Matthew  7:19  The  Messages 


{e)  Man's  Duty  to  Man  (Matt.  7  :  12  ;  Luke  6  :  31) 
^^^?.°,^^*"       All  thinsfs  whatsoever  ye  would  that  men  should  do 

rule  (Matt.  *>  -^  .         ,  .     .      , 

7 :  12)  unto  you,  even  so  do  ye  also  unto  them  :  for  this  is  the 

law  and  the  prophets. 

(/)   The  Invitation  to  the  Kingdom   (Matt.  7  :  13,  14 ;  cf.  Luke 
13  ••  24) 
The  way  to       jesus  wams  his  disciples  that  the  way  of  failure  and 

ruin  IS  easy.         •'  ^  •' 

The  way  to  ruin  is  broad  and  easy  to  find.  Many  are  travelling  that 
(Ma«.  ^\  13,  way.  The  way  of  the  Divine  Order  that  leads  to  life  is 
It :  ^S^"^      narrow  and  not  easy  to  discover,  and  only  a  few  find  it 


out.i 


(g)  A    Warning  Against  False  Invitations  (Matt,  7:  15-23;  cf. 
Luke  6  :  43  ;  Matt.  12  :  33) 

False  teach-  Jesus  wams  against  the  many  false  teachers,  who  are 
d?t^Sd  by  wolves  in  sheep's  clothing.  The  test  was  not  their  con- 
Ind'thrbad  Session  of  faith  but  their  life  by  which  they  were  to  be 
wiUsureiy     tried.^ 

be  discov- 
ered and  de-      1  -pj^g  Iqj^  may  have  been  some  such  measure  as  this  : 
stroyed  ^ 

(Matt.  7  :  IS-  Wide  is  the  gate, 

23)  Broad  is  the  way, 

That  leads  to  destruction, 
And  many  are  those  that  enter  it. 
But  narrow  the  gate 
And  straightened  the  way 
That  leadeth  to  Hfe, 
And  few  be  they  that  find  it. 
'  Here  occurs  a  strophe  (Matt.  12  :  33)  arranged  and  translated  elsewhere 
(cf.  page  95). 

124 


of  Jesus  Matthew  7:21 

Every  bad  tree  is  cut  down  and  cast  into  the  fire,  hence 
by  their  fruits  you  shall  know  them.  It  is  not  loud  pro- 
fessions of  attachments  to  me  that  will  constitute  entrance 
to  the  Divine  Order,  but  doing  God's  will.  Many  will 
conjure  with  my  name,  and  claim  to  have  wrought  mir- 
acles by  my  spirit,  whom  I  must  utterly  disown  and  send 
away  as  workers  of  iniquity. 

{h)   The  Closing  Warning  (Matt.  7  :  24-27  ^  ;  Luke  6  :  47-49) 
It  is  very  easy  to  come  to  me  and  hear  my  words,  but  Hearing  is 
the  doing  is  harder.     But  anyone  who  comes  and  does,  fg^hard  °^"^ 
is  like  a  man  who  spares  no  pains  to  build  his  house  on^^^"-^-^^^ 
a  rock.     The  rain  falls,  the  floods  come,  the  wind  blows  ; 
but  his  house  stands.     It  is  built  on  a  rock.    But  anyone 
hearing  my  words  and  not  doing  them  is  like  a  man  who 

1  Dr.  Briggs  arranges  this  closing  scene  thus : 

Every  one  which  heareth  these  words  of  mine  and  doeth  them. 

Shall  be  likened  unto  a  wise  man, 

Who  built  his  house  upon  a  rock  : 

And  the  rain  descended  and  the  floods  came, 

And  the  winds  blew,  and  beat  upon  that  house ; 

And  it  fell  not :  for  it  was  founded  upon  the  rock. 

2 
But  every  one  which  heareth  these  words  of  mine  and  doeth  them  not, 
Shall  be  likened  unto  a  fooUsh  man, 
Who  built  his  house  upon  the  sand : 
And  the  rain  descended  and  the  floods  came. 
And  the  winds  blew,  and  beat  upon  that  house  : 
And  it  fell,  and  great  was  the  fall  thereof  1 


Matthew  lo :  5  The  Messages 

builds  his  house  on  sand,  and  the  rain  falls,  the  floods 
come,  and  the  winds  beat  against  the  house  and  it  falls 
and  great  is  its  ruin. 

(2)  Discourse  of  Directions  to  Missionaries 

As  Matthew  once  before  (page  no)  interrupted  the 
course  of  the  narrative  to  introduce  unclassified  sayings 
of  Jesus  taken,  doubtless,  from  the  old  "  Collection  of 
Sayings,"  so  also  in  connection  with  the  list  of  apostles, 
which  he  gives  us  in  10 : 2-4,  we  are  furnished  with  a 
group  of  directions  to  those  whom  Jesus  sends  out  as  his 
missionaries.  Mark  and  Luke  distribute  these  sayings 
quite  widely  and  over  different  missionary  sendings.  But 
Matthew,  according  to  his  habit  of  orderly  arrangement, 
classifies  them  under  several  heads  : 

a.  The  Need  of  the  Nation.     Matt.  9  :  37,  38  ;  Luke  10  :  2. 

b.  The  Messenger's  Preparation.    Matt.  10  :  5-15  ;  Luke  9  :  3-5. 

c.  The  Danger  of  the  Mission.     Matt.  10  :  16-23  I  Luke  21  :  12- 

19  ;  cf.  Mark  13  :  9-13. 

d.  The  Messenger's  Strength.     Matt.  10  :  24-33  ;  Luke  12  :  2-9. 

e.  The   Seriousness  of  the  Mission.     Matt.  10  :  34-39  ;    Luke 

12  :  52.  SZ- 
/  The  Sender  who  Rewards.     Matt.  10  :  40-42  ;  cf.  Mark  9  :  37- 
41,  and  Luke  9  :  48. 

Thus  in  the  places  where  Matthew  draws   upon   the 
"  Narrative,"   we  may  notice   the  entirely  different   use 
to  which  he  and  Luke  put  the  same  sayings. 
126 


of  Jesus  Matthew  9 :  37 

(as)  The  Need  of  the  Nation  (Matt.  9 :  37,  38  ;  Luke  10 :  2) 
Matthew  makes  no  distinction  between  the  national 
appeal  with  which  Jesus  opened  his  ministry,  and  the  uni- 
versal commission  to  all  the  world  with  which,  when  the 
nation  rejected  him,  he  closed  his  ministry.  Both  are 
dwelt  upon,  but  the  line  drawn  in  the  narrative  is  not  ob- 
served in  collecting  the  sayings.  This  discourse  begins 
as  an  appeal  to  Israel.  The  disciples  are  not  to  "  go  to 
the  nations  "  and  are  to  avoid  Samaria.  But  the  "  saying  " 
which  Matthew  made  use  of  is  given  also  by  Luke  to 
introduce  the  universal  mission  : 

The  harvest  is  great,  the  laborers  few.  The  great 

Pray  then  the  Lord  of  the  harvest,  motive  for 

_  ,  ,  ,  mission  work 

To  send  laborers  into  his  harvest !  (Matt.  9 :  37, 

38;  Luke 

The  disciples  were  to  go   to  the  "  lost  sheep  of  the  1° :  2) 
house  of  Israel."  ^ 

{b)   The  Messenger' s  Preparation  (Matt.  10  :  5-15 ;  Luke  9  :  3-5 ; 
cf  Mark  6  :  8-11) 

Jesus  directs  them  to  go   forth  to  their  friends  andTheMessi- 
neighbors,  not  to  strangers,  and  the  first  appeal  is  to  fs"to  be  first 

T_-3pl  called 

Israel.  r.t.       .•       ^       .  (Matt.  10:5- 

In  the  way  of  the  nations  do  not  go,  le ;  Luke  9 : 

Samaritan  cities  enter  not,  3-5) 

Go  to  the  lost  sheep  of  Israel's  house. 

»  The  list  of  apostles  may  be  from  a  later  hand.    They  are  found  in  the 
right  setting  in  Mark  3  :  16. 

127 


Matthew  lo  :  17  The  Messages 

Heal  the  sick  and  raise  the  dead, 
Cleanse  the  lepers,  cast  out  devils, 
Freely  getting,  freely  give. 

Jesus  says,  in  effect,  "  I  am  heart-sick  when  I  see  the 
throngs  without  real  spiritual  leadership.  Your  nation 
pleads  with  you ;  pray  that  the  Father  may  send  soon  his 
salvation." 

Make  no  preparation  as  for  a  long  journey  or  a  strange 
country,  but  simply  and  naturally  proclaim  that  the  King- 
dom is  nigh.  You  are  not  to  beg  from  house  to  house, 
but  go  as  guests,  seeking  out  the  "  worthy."  ^  There  you 
are  to  abide,  for  the  laborer  is  worthy  of  his  food.  You 
are  to  bring  a  message  of  peace.  But  if  rejected,  shak- 
ing off  the  dust  of  the  city  from  your  feet,  you  are  to  say 
that  the  Kingdom  of  God  has  come  nigh  to  that  city. 
"  Truly,  I  tell  you,"  says  Jesus,  "it  will  be  more  tolerable 
for  Sodom  and  Gomorrah  in  the  day  of  judgment  than  for 
that  city !  " 

\c)    The  Dangers  of  the  Mission  (Matt.  lo  :  16-23  I  cf.   Mark  13 : 
9-13  ;  Luke  21 :  12-19) 

Discretion  As  shecp  among  wolves  I  send  you.  Be  wise  as  ser- 
eSlm?ri'^^^^  pents,  harmless  as  doves.  Beware  of  men,  however,  for 
16-18)'  ^°*    ^^^  ^"^  deliver  you  to  their  tribunals  and  will  scourge 

1  This  became  almost  a  technical  word  apparently  for  those  in  sympathy 
with  the  Messianic  movement,  and  may  suggest  a  later  date  than  the  nar- 
rative portion. 

128 


of  Jesus  Matthew  lo :  i8 

you.     You  will  have  even  to  plead  before  rulers  and  kings 

as  messengers  to  the  nations,^  and  when  you  are  thus 

called  upon  to  plead,  do  not  be  over-anxious  about  what 

you  are  to  speak.     In  the  hour  of  your  need  your  Father  But  the 

will  speak  through  you.     Not  you,  but  your  Father  is  on  fu^pport^ou 

the  defence  !     Families  will  be  broken  up,  and  members  (^^"-  ^°  = 

19,20) 

betray  one  another  even  to  death.     You  shall  be  hated  of 

all  men  for  my  sake  ;  but  the  steadfast  to  the  end  will 

be  saved.     Do  not  be  needlessly  reckless,  and  when  they  The persecu- 

persecute  you  in  one  city,  flee  to  the  next.     You  will  not  bTtt'erbut^en- 

have  exhausted  the  possibilities  of  such  refuge  before  the  J^^aJj^^o- 

Son  of  Man  comes,  so  that  some  city  will  always  be  open  21-23) 

to  you. 

{d)  The  Messenger's  Strength  (Matt.  10  :  24-33  I  Luke  12 :  2-9) 

It  is  not  possible  exactly  to  reconstruct  from  Luke's  use 
of  these  sayings  their  original  literary  form ;  but  the  fa- 
miliar balance  that  marks  the  sayings  appears. 

Nor  is  the  taught  above  the  master,  We  are  not 

Nor  the  slave  above  his  lord.  J^^""! /^*" 

the  Master 
Sufficient  if  the  taught  is  as  the  teacher,  and  may 

And  the  slave  is  as  his  lord.  ^"f^^f l.^® 

did  (Matt. 
If  they  call  the  houselord  devil  10  :  24,  25) 

How  much  more  those  of  his  house. 

1  Here  Matthew  brings  in  material  that  cannot  belong  to  the  period  of  the 
opening  saying. 

129 


Matthew  lo :  25 


The  Messages 


But  all  se- 
cret things 
will  be  made 
known 
(Matt.  10  : 
26) 

And  we  are 

to  be  the 
proclaimers 
of  the  new 
revelation 
(Matt.  10  : 
27) 

Merely  bod- 
ily injury  we 
need  not 
fear  (Matt. 
10  :  28) 


There  is  nothing  covered 
That  shall  not  be  revealed. 
There  is  nothing  hidden 
That  shall  not  be  made  known. 

What  I  tell  you  in  darkness 
That  proclaim  in  the  hght. 
What  you  hear  in  the  ear 
That  proclaim  on  the  housetop. 

Fear  not  those  who  kill  the  body 
But  who  cannot  kill  the  soul ; 
Fear  him  only  who  destroyeth 
Soul  and  body  in  Gehenna. 


God  is  over 
great  and 
small  (Matt. 
10 :  29-31) 


Our  moral 
life  is  deter- 
mined  by 
our  attitude 
toward  God 
in  Jesus 
(Matt.  10 : 
32.  33) 


Do  not  two  sparrows  cost  a  penny 
And  not  one  falls  without  your  Father  ? 
Of  you  the  very  hairs  are  numbered, 
Fear  not,  your  worth  is  more  than  sparrows. 

All  who  confess  me  before  men 

I  will  confess  before  my  heavenly  Father. 

All  who  deny  me  before  men 

I  will  deny  before  my  heavenly  Father. 

You  must  not  expect  that  the  pupil  will  be  spared  what 
the  teacher  must  suffer.  Nor  is  a  slave  more  to  be  con- 
sidered than  the  master.  You  must  be  content  to  receive 
the  same  treatment  as  that  accorded  to  your  teacher.  If 
they  call  the  head  of  the  household  a  devil,  then  the  mem- 
bers of  the  household  will  not  escape  the  same  abuse.  At 
130 


of  Jesus  Matthew  lo  :  35 

the  same  time  I  promise  you  light  and  revelation,  and  you 
are  to  faithfully  and  publicly  proclaim  the  things  I  thus 
reveal  to  you.  You  are  not  to  be  afraid  of  those  who  can 
only  injure  you  bodily.  You  are,  however,  in  constant 
moral  peril.  Fear  it !  Your  lives  are  very  precious,  and 
a  Heavenly  Father  who  guards  the  sparrow  cares  for  the 
least  detail  of  your  life.  Such  power  and  such  omni- 
science must  make  you  fearless,  knowing  that  you  are 
worth  more  than  sparrows  to  him  who  possesses  it.  The 
test  of  discipleship  is  this  public  proclamation  of  me. 
Those  who  obey  I  will  acknowledge  as  mine  to  my 
Father,  those  who  refuse,  I  shall  repudiate  in  his  pres- 


{/)  The  Seriousness  of  the  Mission   (Matt.  10:34-39;  Luke  12: 
52,  53) 
Jesus  makes  no  effort  to  hide  the  very  serious  char- Divisions 
acter  of  the   undertaking.     "I   am  not  come  to  bring fiTevitabie^'^^ 
peace  but  agitation  and  even  strife.     I  will  cause  family  ^^^"'  '°- 
divisions  ;  and  my  cause  must  be  treasured  even  above 
father  and  mother  and  son  and  daughter.     He  that  will 
not  take  up  his  cross  and  follow  me  is  not  worthy  of  me." 
(Cf.  page  103.) 


131 


Matthew  10 :  42  The  Messages 


(/)  The  Sender  who  Rewards  (Matt.  10  :  40-42  ;  Luke  9 :  48  ;  cf. 
Mark  9 :  37-41) 

Jesus  closes  this  impressive  discourse  with  a  strophe 
which  may  be  thus  arranged  : 

God  takes  Who  finds  his  life  shall  lose  it ; 

who  °ru2°^^  ^^°  ^°^^^  ^^s  ^^f^  ^°^  ^^  ^^^^^  ^"^  ^*- 

him.    He  Who  receives  you,  receives  me. 

thos^'^whom  Who  receives  me,  receives  him  sending  me. 

he  sends  and  Who  receives  a  prophet  in  a  prophet's  name 

him  (mIm.  Receives  a  prophet's  reward. 

10  :  40-42 ;  Who  receives  a  just  man  in  justice's  name 

Luke  9  :  43)  Receives  a  just  man's  reward. 

Who  gives  a  drink  to  a  little  one  in  a  disciple's  name 

Receives  a  disciple's  reward. 

"  You,"  Jesus  says,  "  who  give  up  seemingly  all  that 
makes  life  valuable,  really  enter  into  true  life.  Those  who 
receive  you  as  followers  of  me  receive  me,  and  in  so  far  as 
they  do  that  they  receive  God.  Each  one  receives  the  re- 
ward due  to  his  action.  If  anyone  shows  kindness  to  a 
prophet  or  a  just  man,  in  so  far  he  shares  the  life  and  priv- 
ilege of  a  prophet  or  a  just  man.  If  anyone  shows  the 
smallest  kindness  to  a  disciple  of  mine,  he  will  share  the 
privileges  of  discipleship." 

4.   The  Parables  of  Galilee 

The  parables  of  Jesus  must  be  interpreted  as  an  orien- 
tal literary  form.     He  often  makes  use  of  illustrative  im- 
132 


of  Jesus  Matthew  13:1 

ages  given  in  a  sentence  or  two,  as  when  the  disciples  are 
called  the  "  salt  of  the  earth,"  or  where  in  one  or  two 
strophes  under  the  figure  of  wine  in  bottles  of  leather  we 
are  warned  against  putting  a  new  message  into  old  forms 
and  thus  spoiling  both.  Then  there  are  longer  and  more 
elaborate  picture-teachings,  as  when  the  Sermon  on  the 
Mount  is  closed  with  a  double  picture  of  a  house  built  on 
rock  as  compared  with  one  built  on  the  sand.  From  these 
simple  forms  Jesus  rises  to  the  more  elaborate  parables 
proper,  where  a  vivid  story  strongly  sets  forth  a  lesson. 
Thus  the  parables  of  the  Kingdom  illustrate  under  vari- 
ous figures  the  character  and  future  of  the  coming  Divine 
Order.  The  most  elaborate  examples  of  the  parable  are 
found  in  Luke,  where  with  striking  power  fundamental 
religious  principles  are  brought  into  the  fulness  of  light. 
The  world  could  never  be  quite  the  same  after  the  record- 
ing of  Jesus's  story  of  the  Good  Samaritan  or  of  his  picture 
of  Lazarus  at  the  door  of  Dives. 

In  the  interpretation  of  the  parables  it  is  only  safe  to 
follow  the  one  simple  line  of  truth.  The  details  have 
in  general  no  moral  or  spiritual  meaning.  The  story  of 
Lazarus  and  Dives  casts  no  light  on  the  real  condition  of 
the  eternal  world.  It  only  sets  forth  the  transitory  char- 
acter of  earthly  decisions  and  the  lasting  character  of 
God's  justice.  The  pressing  of  the  details  is  unoriental, 
false  to  the  spirit  of  the  parable,  and  misleading  in  the 
extreme. 

133 


Matthew  13  :  10  The  Messages 

The  exact  time  of  the  parables  in  Jesus's  ministry  cannot 
be  fixed.  They  are  gathered  rather  in  topical  than  in 
chronological  order.  In  general,  we  may,  however,  divide 
them  into  three  groups  :  (i)  Those  of  Galilee,  in  which 
Jesus  corrects  the  crass  political  conceptions  rife  there 
in  regard  to  the  nature  of  the  coming  Divine  Order.  (2) 
Those  of  the  Perean  ministry,  where  Jesus  sets  forth  the 
character  of  God,  sonship  with  God  and  God's  demands 
upon  his  children.  These  must  have  been  spoken  to  a 
band  of  followers  varied  in  number  and  nearness  of  spirit- 
ual sympathy.  They  reflect  the  universal  character  of  the 
teachings  of  Jesus  and  presume  a  depth  of  spiritual  insight 
that  his  earlier  teachings  do  not  demand  on  the  part  of  his 
hearers.  (3)  Those  of  Jerusalem,  which  give  expression 
to  a  sense  of  coming  judgment  and  doom.  Over  them 
hangs  already,  not  only  the  shadow  of  the  cross  of  Jesus, 
but  the  darkening  shadow  of  Roman  devastation  ;  and  the 
tottering  of  the  world's  empire  is  foreseen  with  stern  yet 
tender  faith  in  the  new  Kingdom  to  rise  on  its  ruins. 


(i)  Introduction  (Matt.  13  :  10-15  ;   Mark  4  :  10-12,  25  ;  Luke 
8  :  9,  10,  18) 

The  best  introduction  to  the  parabolic  form  is  given 
in  response  to  the  question  put  to  Jesus  by  his  disciples, 
Why  he  used  parables  ? 

The  answer  is  given  by  all  three  gospels,  occurring 
134 


of  Jesus  Matthew  13:1 

probably  both  in  the  "  Narrative  "  and  the  "  Collection  of 
Sayings."  Matthew  dwells  with  greatest  fulness  on  it. 
"  To  you,"  Jesus  says  in  effect,  "  there  has  been  given  a 
special  measure  of  spiritual  capacity  to  receive  the  revela- 
tion of  the  Divine  Order.  The  curious  crowd  that  simply 
gathers  about  me  does  not  have  it.  I  speak  to  them  in 
word  pictures,  whose  truth  they  must  see,  although  not 
realizing  the  full  implication.  They,  alas,  hear  the  words, 
but  the  meaning  is  lost  on  them.  It  is  the  old,  old  story, 
as  old  as  the  prophet  Isaiah  (Isaiah  6:9,  10),  of  the  people 
listening  but  not  hearing,  because  their  hearts  are  hard- 
ened." Then  Jesus  employs  what  Calvin  calls  "divine 
irony."  "  I  suppose  this  must  ever  be  the  case,  lest  by 
some  chance  these  crowds  might  really  understand  what 
they  all  pretend  to  believe,  and  might  turn  from  their 
wickedness.  Now  you  are  more  especially  responsible. 
You  have  some  measure  of  spiritual  discernment.  Is  it 
possible  that  you  do  not  understand  ?     Take  care  : 

To  him  that  hath  shall  be  given,  (Matt,  13  : 

From  him  that  hath  not  shall  be  taken  ^2;  Mark 

4  :  25 ;  Luke 
Even  that  which  he  hath."  8  :  18) 


(2)   The  Sower  and  the  Seed  (Matt.  13  :  1-23 ;   Mark  4  :  1-25  ; 
Luke  8:  4-18) 

There  is  one  main  lesson,  namely,  that  the  message  of 
the  Divine  Order  will  find  different  measures  of  receptivity 

135 


Matthew  13 :  20  The  Messages 

in  men.  The  sower,  Jesus  explains,  sows  the  word  of  God. 
It  falls  on  hearts  hard  and  barren,  and  Satan  comes  and 
soon  removes  the  last  trace  of  it,  as  birds  do  the  grain 
from  the  trodden  path.  Or  perhaps  it  falls  on  shallow 
natures,  as  seed  falls  on  rocky  places.  The  first  enthusi- 
asm is  great,  but  stability  is  wanting  and  soon  the  en- 
thusiasm dies  out  in  the  stress  of  opposition,  as  grain 
withers  on  rocky  soil.  The  message  comes  to  others 
where  all  seems  favorable  ;  it  is  received  and  the  life  seems 
fit  to  give  it  full  opportunity.  But  the  cares  of  this 
world,  the  mocking  hopes  of  wealth,  and  the  distractions 
of  life  spring  up  with  it  and  it  is  forced  out  of  existence, 
as  thorns  force  the  grain  to  give  way  to  them  in  the 
field  where  both  spring  up  together.  To  some,  however, 
the  message  comes  as  good  seed  falls  into  good  ground. 
The  message  is  understood,  it  produces  effects  in  the 
life  appropriate  to  the  capacity  of  the  one  understand- 
ing it,  some  thirty,  some  sixty,  and  some  an  hundred 
fold.i 

1  It  is  quite  unnecessary  to  doubt,  as  some  have  done,  the  authentic  char- 
acter of  Jesus's  explanation  of  the  parable.  The  tradition  is  common  to  all, 
and  the  circumstances  render  It  natural.  A  crowd  listens  to  Jesus's  teach- 
ing, they  are  eager  for  exciting  appeals  to  their  patriotic  and  religious  pas- 
sions, and  Jesus  gives  them  simple  familiar  pictures  drawn  from  their  daily 
life,  and  even  tells  of  defeat  and  suffering.  This  greatly  puzzles  and,  no 
doubt,  displeases  the  disciples  and  they  come  to  Jesus  and  ask  him  to  ex- 
plain, which  he  does  (cf.  Introduction,  page  135)  in  a  very  simple  way. 
Spiritual  grasp  is  a  varied  quality,  but  the  disciples  at  least  may  be  sup- 
posed to  be  in  sympathy  with  his  revelations  concerning  the  Kingdom. 

136 


of  Jesus  Mark  4 :  26 

(3)   The  Kingdom's  Growth  (Mark  4 :  26-29) 

Jesus  sees  this  moral  and  spiritual  Kingdom  as  a  seed 
flung  into  the  earth.  Mark  alone  uses  this  figure  in  its 
simplest  form ;  but  it  occurs  in  more  elaborate  imagery 

In  Mark  4  :  21-25  and  Luke  8  :  16-18  and  ii :  33  we  find  a  strophe  (treated 
in  part  above,  page  122)  which  Luke  gives  fully  in  the  first  passage,  and  in 
part  in  11  :  33.  Luke's  prose  is  the  smoother  rendering,  but  Mark's  form  is 
almost  certainly  nearer  to  a  reproduction  of  the  original.  The  different 
uses  made  of  the  same  memory  of  Jesus's  saying  is  instructive  in  regard  to 
the  homiletic  freedom  of  the  inspired  writers. 

Is  the  lamp  there 
To  be  under  a  bushel 
Or  under  a  bed  ! 
And  not  on  a  stand  ? 
For  nothing  is  hid 
Save  to  make  it  more  plain ; 
And  nothing  concealed 
Save  to  bring  it  to  light. 
Who  hath  ears  to  hear 
Let  him  hear ! 

And  take  heed  how  ye  hear ! 
With  what  measure  you  mete 
To  you  is  it  measured. 
Yea,  more  shall  be  added ; 
For  to  him  that  hath 
To  him  shall  be  given ; 
To  him  that  hath  not 
From  him  shall  be  taken 
Even  that  which  he  hath  ! 

Compare  Matthew  7  :  1  and  Luke  6  :  38  where  this  material  is  used  in 
longer  discourses. 


Matthew  13  :  33  The  Messages 

in  Matthew  13  :  24-30.  The  main  lesson  Jesus  would 
enforce  is  the  secret,  mysterious  unsearchable  character 
of  the  Kingdom's  growth.  Planted  in  the  midst  of  human 
life,  it  is  to  lay  hold  on  that  life,  growing  to  flowers  and 
fruitage  (cf.  Luke  13  :  19). 


(4)    The  Kingdom'' s  Coming  Supremacy  (Matt.  13  :  31,  32  ; 
Mark  4  :  30-32  ;  Luke  13  :  18,  19) 

I?*of"the'^      In  the  parable  of  the  mustard  seed  Jesus  elaborates  the 
Kingdom  as- idea  of  the  seed  as  an  image  of  the  coming  Kingdom. 

sured  (Matt.  ^^  -  i       r       ,         ,  i-    •  • 

13  ••  31,  32)  He  enforces  the  further  lesson  of  its  commg  supremacy. 
The  smallest  seed  grows  to  a  mighty  tree,  and  the  birds 
come  and  make  their  home  under  its  protection.  To 
raise  questions  of  detail,  such  as,  Who  the  man  sowing 
is,  or.  Whom  the  birds  represent,  is  to  fail  completely  to 
appreciate  the  real  character  of  the  parable  as  a  form 
of  teaching.  The  only  legitimate  lesson  is  the  coming 
supremacy  of  this  mysterious,  unsearchable  power  of  the 
Kingdom,  which  begins  in  so  small  a  way. 


(5)    The  Kingdom^ s  Pervasive  Character  (Matt.  13  :  33  ;   Luke 
13:  21) 


kavfned  by      '^^^  parable  of  the  leaven  which  a  woman  hides  in  the 

',  has 
pmer 

138 


the  King-     dough  Until  all  IS  leavened,  has  also  only  the  one  real  les- 

dom(Matt.  **_..,  ^        .  ,     ,  --i 

13 :  33)        son.     It  IS  simply  a  development  of  the  same  principle  as 


of  Jesus  Matthew  13  :  33 

the  preceding,  only  now  the  all-pervasive  character  of  the 
Kingdom  is  emphasized.  The  whole  of  life  will  be  grad- 
ually leavened  by  the  secret  power  of  the  Kingdom. 

(6)    The  Kingdom* s  Opposition  from  Within  (Matt.  13  :  24-30) 

In  this  parable  Jesus  points  out  that,  at  the  same  time,  Tares  will 
the  Kingdom  will  not  be  without  opposition.     The  King-  fhe  wheTt'^of 
dom   is   like  a  man  who  sows  good    seed    in  his  field,  do^^jjltt 
This  good  seed  is  explained  to  be  the  personal  influences  13 :  24-3°) 
emanating  from  those  who  are  sent  forth  as  sons  of  the 
Kingdom.     The  Kingdom  is  not  a  mechanical  process 
but  a  personal  message.     Personal  and  hostile  influences 
are  also  spread  abroad  by  the  opposing  forces  of  evil. 
The  harvest  comes,  however,  at  the  end  of  historic  time  ; 
and  then  God's  messengers  gather  the  unrighteous  and 
hurry  them  to  their  destruction ;  but  to  attempt  to  effect 
a  separation  before  that  time  would  be  premature  and 
would  result  only  in  harm  to  the  real  growth  of  the 
Kingdom.^ 

(7)  The  Kingdom  is  Hidden  Treasure  (Matt.  13  :  44) 

Matthew  also  alone  reports  the  parable  of  the  hidden  its  value  is 
treasure,  which  when  a  man  finds,  he  sells  all  he  has  to  (Man™^ 
buy  that  field,  illustrating  the  value  of  the  Kingdom.     To  ^3  =  h) 

1  Given  only  by  Matthew. 


Matthew  13  :  50  The  Messages 

attempt  to  defend  the  ethics  of  such  a  transaction  is  ably 
to  illustrate  Isaiah  6  :  9,  10. 


(8)    The  Kingdom  a  Pearl  of  Great  Price  (Matt.  13  :  45,  46) 

The  King-  Matthew  gives  us  the  still  further  illustration  of  this 
g°^JJ"^gQf  truth,  in  Jesus's  parable  of  the  pearl  which  the  merchant 
supreme       sccks  easferlv  and  at  last  finding  it,  sells  all  he  has  and 

value  (Matt.  i>       :  o 

13:45)         buys  the  pearl. 


(9)   The  Kingdom'' s  Inclusive  Character  (Matt.  13  :  47-5o) 

intoinstitu-  The  last  of  these  parables,  often  called  the  "  Lake  par- 
tianfty^^  ables  "  and  sometimes  the  "  Parables  of  the  Kingdom,"  is 
afi  efemeSs  ^^  picture  of  the  inclusive  character  of  the  proclamation 
good  and    '  of  the  Kingdom.    It  is  like  a  fishing  net,  sweeping  in  both 

bad  (Matt.  ,  .      ,        ^         ,         .  r    i  •  -n 

13:47)  good  and  bad.  But  the  time  of  due  separation  will  come 
(cf.  Matt.  13  :  30),  and  then  the  wicked  will  be  sent  to 
everlasting  destruction. 


140 


of  Jesus  Mark  lo  :  i 


II 

THE    PEREAN   MINISTRY     (MINISTRY    AND    MESSAGES 
ON    THE    WAY    TO    JERUSALEM) 

The  Perean  ministry  is  presented  only  in  very  meagre 
form  by  Mark's  narrative.  There  are  evidences  that 
Matthew  and  Luke  were  familiar  with  the  account.  It  is 
contained  in  Mark  lo  :  i  to  ii  :  2.  The  departure  of 
Jesus  is  mentioned  as  he  leaves  Galilee  to  go  up  to  Jeru- 
salem ;  on  the  way  he  discusses  divorce,  he  blesses  little 
children,  deals  faithfully  with  a  rich  young  man,  predicts 
his  near  departure,  and  tells  the  ambitious  sons  of  Zebe- 
dee  the  limits  of  his  power.  He  also  cures  a  blind  man 
in  Jericho,  and  then  enters  Jerusalem.  Apart,  however, 
from  this  brief  account,  Matthew  and  Luke  had  access 
to  the  "  Collection  of  Sayings,"  and  Luke  also  to  some 
source  of  great  value  in  regard  to  this  ministry  which  is 
peculiar  to  him,  but  which  is  so  cast  in  his  own  style  that 
any  attempt  to  separate  it  from  his  other  work  is  futile. 
Matthew,  we  have  seen,  did  not  follow  any  chronological 
order  in  his  use  of  the  "  Collection  of  Sayings,"  but  grouped 
them  about  central  themes.  Whether  Luke  did  or  not,  or 
whether  the  "  Sayings  "  were  arranged  regardless  of  his- 
torical order,  so  that  it  was  impossible  to  more  than  con- 
jecture their  proper  setting,  cannot  be  satisfactorily  deter- 
141 


Mark  lo  :  i  The  Messages 

mined.  But  as  Luke  has  more  Perean  matter  than  either 
of  the  other  Synoptists,  he  becomes  our  chief  authority  for 
this  period.  It  will  be  not  unnatural,  therefore,  to  make 
Luke  our  chief  guide  in  following  the  retreating  footsteps 
of  our  Lord,  as  he  under  solemn  misgivings  turns  toward 
Jerusalem.  Shadows  and  forebodings  enter  largely  into 
the  narrative  and  parable  material  with  which  we  deal  in 
this  record  of  a  slow,  deliberate  progress.^ 

The  discourses,  however,  may  best  be  followed  in 
Matthew's  arrangement.  And  the  little  apocalypse  which 
Luke  divides  and  distributes  in  part  over  the  Perean  min- 
istry is  best  placed  where  Mark  places  it  (Mark  13  :  5-37) 

1  The  source  from  which  both  Matthew  and  Luke  drew  may  be  gathered 
together  as  Luke  gives  it  as  follows : 

Luke. 

Address  of  John  the  Baptist 3  :  7-9,  16,  17 

Temptation  of  Jesus 4  :  3-12 

Sermon  Material 6:20-49;  12  :  58  f.  ;  16:17,18 

Centurion  at  Capernaum 7  :  2-10 ;  13  :  28-30 

Address  Regarding  John's  Mission..  7  :  18-35:  16:  16 

Universal  Gospel 9  :  57  :   10  :  16  and  21-24 

Words  of  Prayer n  :  2-4,  9-13 

The  Beelzebub  Charge 11  :  14-26 

The  Sign  Demanded n  :  29-36 

Attack  on  Pharisees n  :  39-52  :   13  :  34  £. 

Various  Sasrings 12  :  2-12,  35-38,  51-53:  14:26 f. 

Treasures  and  their  Cares 12  :  22-34 :  16  :  13 

The  Kingdom  Parables 13  :  18-21 

The  Feast  Parable 14  :  16-24 

Speech  to  Disciples 15  :  3.10 ;  17:1-6;  17  ;  25-37 :  ^2  :  39-46 

The  Loaned  Talents 19  :  12-27 

142 


of  Jesus  Luke  9  151 

during  the  Jerusalem  days.  Any  harmony  of  the  Synoptic 
accounts  with  John's  gospel  is  exceedingly  difficult.  The 
suggestion  that  Jesus  attended  the  feast  of  Tabernacles, 
and  then  spent  the  time  between  this  feast  and  the  Pass- 
over in  Judea  and  Perea  (Weiss)  is  the  most  plausible. 
Nor  can  we  separate  the  account  of  Jesus's  activity  in 
Perea  and  Jerusalem  as  we  have  hitherto  done  into  ques- 
tions and  replies  and  parables,  for  the  parables  are  bound 
up  with  the  replies.  In  Luke's  gospel  history  the  sayings 
and  teachings  of  Jesus  are  arranged  as  a  historical  plan, 
being  neither  systematically  arranged  as  in  Matthew  nor 
subordinated  wholly  to  history  as  in  Mark. 

I.  Rejected  by  the  Samaritans  (Luke  9  :  51-56) 
After  Jesus  set  his  face  steadfastly  to  go  to  Jerusalem,  Jesus  re- 

_     ,  ,  .•,,/->  .  ^,  .  bukes  re- 

Luke  relates  a  rejection  by  the  Samaritans.     This  came  to  sentment  at 

him,  no  doubt,  not  as  the  Messiah,  but  simply  as  a  Jew.  j^uty^Luke 

James  and  John  incensed  say,  "  Master,  do  you  wish  us  9  =  55) 

to  call  down  fire  upon  them  and  consume  them  ?  "    But 

Jesus  simply  turned  and  rebuked  them.     He  felt  that  he 

had  nothing  to  do  with  the  petty  strife  of  the  villagers, 

and  that  his  disciples  must  also  be  above  it,  so  he  turns 

to  another  village. 


143 


Luke  9 :  60  The  Messages 

2.  The  Spirit  of  Discipleship  (Matt.  8  :  19-22 ;  Luke 
9  :  57-62) 

Luke  gathers  together  three  replies  of  Jesus  in  regard 
to  the  spirit  of  discipleship.  Two  seem  to  come  from  the 
"  Collection  of  Sayings,"  both  Matthew  and  Luke  giving 
them.     One  is  peculiar  to  Luke. 

The  first  of  these  replies,  Matthew  states,  was  made  to 
a  scribe,  who  addressed  Jesus  as  "  master  "  ;  Luke  reads 
simply,  "  a  certain  man  says  to  Jesus,  I  will  follow  you 
whithersoever  you  go  !  "  Jesus  makes  the  memorable  re- 
joinder which  almost  implies  his  final  departure  from  Gal- 
ilee:^ 

No  temporal  The  foxes  have  holes, 

Twatt^the  The  birds  of  the  air  have  nests. 

followers  of  The  Son  of  Man  hath  not  where  to  lay  his  head. 

Jesus  (Matt. 

8  : 20,  Luke 

9  ••  58)  The  second  reply  is  also  a  little  differently  set  by  Luke 

and  Matthew.  Matthew  attributes  the  request  "  to  go 
and  bury  his  father  "  to  one  already  a  disciple.  Luke  says 
Jesus  calls  one  to  him,  and  receives  from  him  the  reply, 
"  Let  me  go  and  bury  my  father."  Again  Luke  is  more 
probably  right  in  putting  this  in  the  Perean  ministry.  The 
time  was  getting  very  short.  Instructions  missed  now 
could  not  be  readily  made  good.    Discipleship  meant  train- 

1  Matthew  places  the  incident  in  Galilee,  which  is,  of  course,  possible. 
But  Luke  seems  here  more  nearly  correct. 

144 


of  Jesus  Luke  9  :  60 

ing  for  service.  The  funeral  would  last  long,  and  be  at- 
tended by  distracting  circumstances.  Jesus  made  there- 
fore the  startling  reply,  given  most  fully  by  Luke  : 

Leave  the  dead  to  bury  the  dead,  No  public  or 

Go  you  and  proclaim  the  Kingdom  of  God.  des^'shau'^' 

take  prece- 

It  is  another  strong^  assertion  of  the  transcendent  claims  ^^"^^  °^  *^/ 

*=  demands  of 

of  the  Kingdom.     Not  even  the  things  legally  required  the  King- 

rr         J  •  r  -u    •        •  •    ,     i  j       dom  (Matt. 

must  be  suffered  to  mterfere  with  its  imperial  demands.  8  :  22 ; 
Many  could  attend  to  these  claims  on  filial  piety.     Only  ^      ^  *  ^°^ 
a   few  were  called  to  be  the  messengers  of  the   Divine 
Order. 

The  third  is  given  by  Luke  alone  but  is  parallel  to  the 
others.  One  says,  "  I  will  follow  you.  Master,  but  first 
let  me  go  and  say  good-by  to  those  at  home. "  But  Jesus 
almost  sternly  rejoins : 

No  man  having  put  his  hand  to  the  plough  The  man 

And  then  looking  back  who  swerves 

Is  fit  for  the  Kingdom  of  God.  legiance  to 

the  King- 
dom is  un- 

3.   The  Seventy  Sent  Out  (Luke  10  :  1-20)  worthy  of  its 

^  -^  ^  '  privileges 


The  discourse  of  directions  to  disciples,  as  given  by 
Matthew,  is  given  again  in  part  by  Luke  in  connection 
with  the  sending  of  the  seventy.  It  must  be  remembered, 
however,  that  the  "  Narrative  "  and  the  "  Collection  of  Say- 
ings "  were  treated  apart  by  both  Matthew  and  Luke,  so 

M5 


(Luke  9  :  62) 


Luke  lo :  20  The  Messages 

that  a  "  sending  of  seventy  "  and  a  "  sending  of  twelve  " 
may  be  equally  historic,  only  Matthew  places  the  words 
found  in  the  "  Collection  of  Sayings  "  in  connection  with 
the  one  and  Luke  in  connection  with  the  other.  Some 
additions  are  peculiar  to  Luke.  He  alone  gives  us  the 
saying : 

The  Master  He  that  hears  you,  hears  me  ; 

is  honored  He  rejecting  you,  rejects  me  ; 

or  dishon-  __         ...  •      ^    i  •  j- 

ored  in  the  He  rejectmg  me,  rejects  him  sendmg  me. 

reception  ac- 

messengers  Also  ou  the  return  of  the  disciples  exultant  over  their 
(Luke  10 :  success  Jesus  utters  a  solemn  warning,  dark  with  fore- 
boding : 
The  power  "  I  saw  the  organized  powers  of  evil  dashed  from  their 
^a^do^fthe  high  authority  as  lightning  falls  from  heaven.  Now  I 
S^jesSr"  have  given  you  special  authority  to  tread  upon  serpents  and 
(Luke  10  :  scorpions,  and  to  overcome  the  power  of  the  enemy,  and 
nothing  shall  hurt  you  ;  nevertheless  your  real  triumph  is 
not  that  the  demons  are  subject  to  you — these  things  are 
but  means  to  an  end.  Do  you  simply  rejoice  that  your 
names  are  written  in  heaven." 

The  Tempter,  Satan,  is  thought  of  by  Jesus  as  flung 
from  the  place  of  power.  But  such  temporal  success  as 
his  followers  might  gain  is  not  to  be  the  real  ground  for  re- 
joicing, but  the  divine  call  to  holy  service  in  the  Kingdom. 


146 


X7) 


Sf  Jesus 


Luke  lo :  13 


4.  Solemn  Leave-Taking  of  Galilee   (Matt.  11  -.20-30; 
13: 17;  Luke  10  :  13-24)1 

As  Jesus  turns  from  Galilee  he  enters  his  solemn  pro- 
test against  the  cities  rejecting  him,  although  in  them  he 
had  done  his  greatest  work.  The  sayings  in  Matthew 
doubtless  belong  to  this  general  period,  and  may  be 
placed  at  this  point  in  some  such  order  as  the  following : 

Woe  unto  thee  Chorazin !     Woe  unto  thee  Bethsaida ! 

Because  if  in  Tyre  and  Sidon  had  been  done  the  miracles 

Which  have  been  done  in  thee 

Long  ago,  sitting  in  sackcloth  and  ashes, 

They  would  have  repented  ! 

For  Tyre  and  Sidon  in  the  judgment  day 

It  will  be  more  tolerable 

Than  for  you  ! 

And  thou  Capernaum,  art  thou  to  heaven  exalted ! 

Thou  shalt  be  thrust  down  to  hades  ! 

Because  if  in  Sodom  had  been  done  the  miracles 

Which  have  been  done  in  thee 

She  would  be  standing  yet. 

For  the  land  of  Sodom  in  the  judgment  day 

It  will  be  more  tolerable 

Than  for  you. 

1  Both  Matthew  and  Luke  connect  the  strophes  here  presented  with  the 
prayer  treated  in  the  next  paragraph.  The  source  of  what  is  common  to 
both  is  the  "Collection  of  Sayings,"  but  both  intertwine  other  memories. 
Our  arrangement  can  therefore  be  only  in  the  highest  degree  conjectural. 
All  we  are  certain  of  is  that  our  existing  Synoptic  arrangement  was  not  the 
historic  one,  but  is  the  result  of  the  separate  purposes  of  the  evangelists. 


Jesus's  la- 
ment over 
the  cities 
which  had 
witnessed 
his  works, 
yet  had 
failed  to 
heed  his 
solemn  mes- 
sage (Matt. 
II  :  21-24  ; 
Luke  10  : 
13-16) 


Luke  lo :  21 


The  Messages 


The  splen- 
did privi- 
leges of 
Jesus's  dis- 
ciples (Matt. 
13: 17;  Luke 
10  :  23) 


The  Mas- 
ter's mes- 
sage of  invi- 
tation (Matt. 
II  :  28-30) 


God's  plan 
in  his  reve- 
lation 
(Matt.  II  : 
25-27;   Luke 
10  :  21-24) 


Then  Jesus  turns  to  the  disciples  and  exclaims  : 

Blessed  are  your  eyes  for  they  see, 

And  your  ears  for  they  hear. 

Many  prophets  and  kings  have  longed 

To  see  the  things  ye  see, 

And  have  not  seen  them  : 

And  to  hear  the  things  ye  hear, 

And  have  not  heard  them. 

Come  unto  me,  all  ye  that  toil 

And  are  overburdened, 

And  I  will  give  you  rest ! 

Take  my  yoke  upon  you, 

And  learn  of  me, 

For  I  am  meek  and  lowly  in  heart, 

And  ye  shall  find  rest  to  your  souls. 

For  my  yoke  is  easy, 

And  my  burden  is  hght. 

There  follows  an  earnest  prayer  of  thankfulness  ^  for 
God's  plan  in  revealing  salvation  to  the  weak  and  ignorant 
and  needy  children  of  misfortune,  and  hiding  it  from  those 
whose  boast  is  their  wisdom  and  knowledge. 

I  thank  thee  Father,  Lord  of  heaven  and  earth  ! 

That  thou  didst  hide  these  things  from  the  wise  and  learned 

And  didst  reveal  them  unto  babes, 

Even  so  Father,  for  so  it  was  good  in  thy  sight ! 

1  In  this  prayer  as  in  many  other  places  in  the  "  Collection  of  Sajdngs," 
traces,  perhaps,  of  an  early  liturgy  may  be  noticed— one  of  those  liturgies 
from  which  both  Matthew  and  Luke  drew  much  material.  Compare  Intro- 
duction, pages  13,  24. 

148 


of  Jesus  Luke  lo  :  22 

Then  he  turns  to  soliloquy  : 

All  things  are  given  me  by  my  Father.  How  God 

And  none  knows  the  Son  save  the  Father,  "^7/?]^  ^"°' 

^  self  (Luke 

And  none  knows  the  Father  save  the  Son,  10: 22) 

And  he  to  whom  the  Son  wills  to  reveal  him  1 


5.    The  Real  Character  of  Marriage  (Matt.  19  :  3-12; 
Mark  10  :  2-12 ;  cf.  Matt.  5  :  27-32  ;  Luke  16  :  18) 

The  following  is  a  saying  of  Jesus  found  both  in  the 
"  Narrative  "  and  in  the  "  Collection  of  Sayings."  Luke 
found  it,  no  doubt,  in  both,  but  only  introduces  it  once, 
while  Matthew  gives  it  as  it  appeared  in  each  of  his  sources 
— as  he  does  more  often  than  Luke  (cf.  introduction). 

The  older  narrative  form  as  given  by  Mark  and  Luke 
omits  the  clause  "  saving  for  the  cause  of  fornication," 
but  Matthew  adds  this  to  both  his  versions.     He  further 
adds  a  strange  and  oft  misunderstood  saying :  The  ex- 
igencies, Jesus  says  in  effect,  of  the  Kingdom  may  lead  a 
man  to  refuse  for  its  sake  to  marry.    But  even  so  he  is  no  Temporary 
worse  off  than  certain  classes  in  the  community.     It  iSsSn^S^de- 
therefore  no  extravagant  demand,  although  in  the  nature  hap^'^ePcep- 
of  things  it  is  exceptional.     "  But,"  he  adds,  "  this  is  a  tjonai  ac- 

A- en  tions(Matt. 

hard  saying  because  you  do  not  know  yet  all  the  dimcul-  19  :  12) 
ties  with  which  the  Kingdom  must  contend."     Naturally 
this  radical  teaching  of  Jesus  on  the  subject  of  personal 
purity  awakes  the  hostility  of  the  religious  leaders  who  had 
149 


Matthew  19:6  The  Messages 

ingeniously  compromised  with  both  lust  and  law.  They 
ask  Jesus  for  an  opinion  on  divorce  (cf.  Matt.  5  :  27-32 
and  page  116),  and  he  gives  it  uncompromisingly. 

rj.jjg  j^^  Who  puts  away  his  wife  and  marries  another  * 

against  di-  Commits  adultery, 

lo^ii^^zT^  Who  marries  her  when  put  away, 

Commits  adultery ! 

A  concession  The  Pharisees  then  press  Jesus  with  the  Mosaic  law. 
Sf  Mos?sto  But  Jesus  refused  to  admit  that  this  is  final  authority, 
prevalent      ..  Yqx  the  ignoraucc  of  your  ancestors  Moses  made  special 

moral  igno-  g>  j  r 

ranee  (Matt,  provision.  They  were  morally  undeveloped  and  he  suf- 
^^'  fered  them  to  put  away  their  wives,  but  the  primary  ar- 

rangements of  society  forbid  it.  You  now  must  act  on 
Man  and  a  higher  and  purer  plane.  From  the  beginning  of  crea- 
bejnning^  tiou,  God  made  male  and  female.  For  this  cause  a  man 
(SSk'io  •  ^^^  \^2iV^  father  and  mother  and  shall  cling  to  his  wife, 
6-9)  and  the  two  become  one,  they  are  therefore  no  more  two 

but  one.  This  union  is  a  divine  and  not  human  ar- 
rangement. What  then  God  has  joined,  let  not  man  put 
asunder." ' 

J  The  clause  "  except  for  fornication  "  is,  no  doubt,  after  the  mind  of 
Jesus.  But  it  is  exceedingly  doubtful  if  Jesus  weakened  the  force  of  his 
categorical  statement  by  its  insertion  here.  The  "narrative"  form  is  the 
safer  one  to  follow. 

3  Here  again  a  probable  liturgical  use  sounds  through  the  saying,  but  it  is 
difficult  to  reconstruct  the  form. 


of  Jesus  Luke  18:15 

6.  Jesus  and  the  Little  Children  (Matt.  19  :  13-15; 
Mark  10  :  13-16  ;  Luke  18  :  15-17) 

Faithful  disciples  desire  the  blessing  of  Jesus  on  their 
little  ones,  before  he  departs  from  Galilee.  They  therefore 
come  to  him  with  them.  The  Twelve  are,  however,  full 
of  the  haste  of  departure  and  seek  to  turn  them  away. 
Jesus  rebukes  them  saying : 

Suffer  little  children  to  come  unto  me  The  King- 

Nor  forbid  them!  domjom- 

For  of  such  is  the  Kingdom  of  heaven.  child-like 

Truly  I  tell  you,  who  will  not  receive  souk  (Matt 
The  Kingdom  of  God  as  a  little  child, 
Shall  not  enter  therein  1 

Mark  adds  a  beautiful  touch,  "  he  took  them  in  his  arms 
and  blessed  them  "  (10  :  16). 

7.   The  Rich  Young  Man  (Matt.  19  :  16-30;  Mark 
10 :  17-31  ;  Luke  18  :  18-30) 

Some  slight  peculiarities  in  Matthew's  gospel  suggest 
that  his  rendering  of  Jesus's  words  is  less  accurate  than 
that  of  Mark  and  Luke.  Perhaps  in  changing  the  ques- 
tion, "  Why  do  you  call  me  good,"  to,  "  Why  do  you 
ask  about  the  good,"  and  the  rendering,  "  If  you 
would  be  perfect,"  mark  the  softening  of  the  saying 
for  a  later  age.    A  young  man  of  wealth,  and  one  who 

151 


Luke  i8  :  24  The  Messages 

had  attracted  Jesus,  asks  the  way  of  life,  calling  Jesus 
"good."  Jesus  puts  from  him  an  ascription  of  praise 
that  might  seem  to  imply  that  any  human  being  could 
have  goodness,  independent  of  the  only  source  of  good- 
ness, and  turns  the  young  man's  attention  straightway 
to  the  Father  whom  he  had  come  to  mediate  to  men. 
Now,  he  adds,  keep  the  commandments.  These  the 
young  man  professes  to  have  kept,  but  has  not  in  them 
found  peace.  Jesus  realizes  that  the  affections  of  the 
young  man  are  divided,  and  strikes  at  the  root  of  his 
secret  materialism.  "  One  thing  you  lack,  go  sell  all  you 
have,  give  to  the  poor  and  follow  me  !  "  This  exposes 
the  real  interest  in  the  young  man's  life.  He  was  rich. 
Treasure  in  heaven  seemed  very  unreal  compared  to  the 
The  dangers  power  of  money  here.  Then  Jesus  turns  to  his  disciples 
(mI«?J9:  ^i^d  says,  "  How  hardly  shall  they  that  have  wealth  enter 
*3)  the  Divine  Order ! "    The  disciples  are  amazed  at  this  decla- 

ration. But  Jesus  repeats,  and  amplifies  it :  "  It  is  easier 
for  a  camel  to  go  through  the  eye  of  a  needle  than  for  a 
rich  man  to  enter  the  Divine  Order."  The  chaos  about 
the  rich  man,  spiritual  and  economic,  seems  endurable  to 
him,  for  he  "  trusts  "  to  his  riches  (Mark  10  :  24)  to  save 
him  from  destructive  contact  with  this  chaos.  Because  it 
seems  endurable  to  him,  he  has  little  longing  for  any  rad- 
ical change.  The  poor  disciples  are  discouraged  at  this. 
They,  no  doubt,  were  always  on  the  lookout  for  those 
wealthy  members  of  the  coming  Kingdom  who  would 
152 


of  Jesus  Luke  i8  :  25 

give  it  social  tone  and  political  weight.  If  these  were 
not  to  be  had,  who  could  be  saved  ?  Jesus  answers,  as 
given  most  fully  by  Mark  : 

With  man  it  is  impossible,  k^°*^^h^i!^ 

But  not  with  God  ;  power  of 

All  things  are  possible  with  God.  God  to  ac- 

complish 
(Mark  lo  : 

Peter  then  pleads  the  completeness  of  their  surrender,  27) 
saying,  "  See,  Master,  we  have  left  everything  and  fol- 
lowed you !  "  Matthew  adds,  "  What  then  shall  we  have  ?  " 
Jesus  answers  (according  to  Matthew  alone)  : 

"  Truly  I  tell  you,  you  who  have  followed  me  :  In  the  The  future 

r  1     11      •  !-•    reward 

reconstruction  when  the  son  of  man  shall  sit  upon  his  promised  to 
throne  of  glory,  you  will  also  sit  on  twelve  thrones,  fofwJs'cS 
judging  the  twelve  tribes  of  Israel."  igT's)^^"' 

And  according  to  all  three  gospels  : 

"  No  man  has  left  house,  or  brethren  or  sisters,  or  The  reward 

of  every 

mother,  or  father,  or  children,  or  lands,  for  my  sake  or  faithful  dis- 
the  gospel's ;  but  he  shall  receive  a  hundredfold  now  in  19^:^9)  ^"' 
this  time,  houses,  brethren,  and  sisters,  and  mothers  and 
(fathers)  and  children  and  lands,  with  persecution,  and  in 
the  world  to  come  eternal  life."  That  is  to  say:  "  You 
enter  even  here  on  earth,  in  the  midst,  it  is  true  of  perse- 
cution, into  relationships  far  sweeter  than  even  the  natural 
ones ;  fellowships  with  fathers,  and  brethren  in  the  King- 
dom and  in  the  world  to  come  you  have  also  everlasting 
joy." 

153 


Luke  18:31 

T/ie  Messages 

Human           And  hc  closcs  with  the  saying : 

shlTohL                                         But  many  who  are  first 
be  reversed                                               Shall  be  last 
^^*"-  '9  =                                         And  the  last  first. 

8.   T^e  Parable  of  Overpayment  (Matt.  20  :  1-16) 

Matthew  alone  is  reminded  by  this  last  saying  (Mark 
10  :  31)  of  a  parable  of  Jesus.    That  this  saying  had  im- 
mediate connection  with  the  parable  is  doubtful.     Luke, 
at  least,  gives  the  saying  in  a  more  natural  connection  (cf. 
God  deals     Luke  1 3  :  30).     The  parable  sets  forth  one  distinct  les- 
Tbasis  o"  ^^  son,  which  Luke  presents  at  the  close  of  the  story  of  the 
meri^  (Matt,  prodigal  son.     A  householder  who  employs  men  at  inter- 
20  : 1-16)      v^is  through  the  day  lives  up  to  his  agreement  with  the 
first  employed,  but  exceeds  his  obligations  to  the  others. 
The  rewards  of  the  Kingdom,  Jesus  thus  teaches,  are  of 
grace  and  not  desert.     This  is  the  fundamental  teaching 
of  Jesus  over  against  the  work-righteousness  and  graded 
service  of  legalistic  Pharisaism. 

9.  Jesus  Prophesies  his  Passion  (Matt.  20  :  17-19  ;  Mark 
10  :  32-34;  Luke  18  :  31-34) 

Jesus  pre-         The  narrative  describes  the  disciples  as  afraid  on  seeing 

Passion^       that  Jcsus  was  bent  upon  going  up  to  Jerusalem.     Upon 

(Matt  20 :    this  Jesus  again  instructs  them  with  regard  to  his  future 

sufferings  at  Jerusalem,  and  also  tells  them  of  his  resur- 

154 


of  Jesus  Luke  i8  :  31 

rection.  All  three  gospels  contain  the  undoubted  "  Nar- 
rative "  account  of  how  Jesus  distinctly  says,  "  See,  we  go 
up  to  Jerusalem,  and  the  Son  of  Man  shall  be  given  up  to 
the  chief  priests  and  scribes,  and  they  will  condemn  him 
to  death  and  deliver  him  to  the  temporal  powers.  The 
mob  will  mock  him,  spit  upon  him  and  scourge  him. 
They  will  kill  him,  and  the  third  day  he  will  be  raised 
up  ! "  (cf.  Matt.  16  :  21,  22).  This  prophecy  the  disciples 
did  not  understand. 

10.    The  Request  of  the  Sotis  of  Zebedee  (Matt.  20  :  20-28 ; 
Mark  10  :  35-45) 

Luke  omits  this  episode,  and  Matthew  tries  to  place  the 
responsibility  of  the  request  upon  the  mother.  But  the 
"  Narrative  "  and  Matthew  himself  show  that  the  fault  was 
with  James  and  John,  who  come  asking  Jesus  for  the 
places  of  honor  in  the  Kingdom.  No  doubt  in  foretell- 
ing his  passion  Jesus  mingled  words  of  hope,  which  may 
now  have  led  them  to  covet  the  leadership.  Jesus  asks 
them  if  they  can  drink  the  cup  he  must  drink,  and  be  bap- 
tized with  the  baptism  with  which  he  is  to  be  baptized. 
"Can  you,"   he  says,   "consecrate  your  powers  to  the  Disciples 

,  ,  ,  rr      .  TV  yr         aslccd  if  they 

same  purpose  and  endure  the  same  suffermg  as  your  Mas-  also  can  en- 
ter }  "   They  feel  sure  they  can  do  so.    Jesus  assures  them  end^(MSr. 
that  they  must  indeed  partake  with  him  of  his  sufferings,  20 :  22) 
but  the  honors  and  rewards  are  not  in  his  power  to  be- 
stow, but  at  the  disposal  of  his  Father.    He  then  warns 


Luke  12  :  19 


The  Messages 


In  God's 
Kingdom  ^ 
greatness  Is 
the  reward 
of  complete 
devotion  to 
others 
(Matt.  20  : 
25-28) 


them  about  false  and  destructive  ambitions  (cf .  Luke  22 :  24, 
where  the  warning  is  expanded,  and  combined  with  other 
material).  No  doubt  the  saying  was  something  as  fol- 
lows: 

The  rulers  of  the  nations  domineer  them : 

Their  aristocracy  tyrannizes  over  them. 

Among  you,  who  would  be  great, 

Let  him  be  your  servant. 

Who  of  you  wishes  to  be  first, 

Let  him  be  of  all  the  slave. 

The  Son  of  Man  came  not  to  be  served. 

But  to  serve,  to  give  his  soul  a  ransom  for  all. 


II.  Jesus  and  the  Inheritance  (Luke  12  :  13-20) 

The  incident  of  a  man  from  the  crowd  asking  Jesus  to 
compel  his  brother  to  divide  the  inheritance  with  him, 
causes  Jesus  to  rebuke  the  man,  and  in  this  connection 
a  saying  is  given  us  which  is  recorded  only  by  Luke : 


The  folly  of 
seeking  ma- 
terial posses- 
sions as 
though  they 
were  the 
goal  of  liv 
ing  (Luke 
12  :  13) 


Watch  and  keep  yourselves  from  covetousness  ; 
Not  in  the  abundance  of  possession  does  life  consist ! 

This  point  is  further  illustrated  by  a  parable  peculiar 
also  to  Luke.  A  certain  rich  man's  ground  produced 
abundantly.  He  enlarged  his  storehouses,  and,  thus  ma- 
terially fortified,  said  to  himself,  "Now  you  have  much 
laid  up  for  many  years,  you  can  be  at  ease,  you  can  eat, 
drink,  and  be  merry.    Nothing  can  harm  you ! "   But  God 

156 


of  Jesus  Luke  12  :  20 

said,  "  You  fool,  what  protection  is  all  your  wealth  against 
any  real  loss ;  this  night  is  your  soul  required  of  you, 
whose  then  will  all  your  possessions  be  ?  So  is  he  that 
lays  up  fortunes  for  himself  and  is  not  rich  toward  God !  " 

12.  Human  Interpretations  of  Judg7nent  (Luke  13  :  1-5) 

Pilate  evidently  had  put  to  death  Galileans,  probably  Disaster  not 
during  some  riot  at  the  time  of  sacrifice.     This  is  related  JgiTof  guilt 
to  Jesus,  and  no  doubt  the  common  interpretation  of  mis-  [^'j^®  ^^  : 
fortune  as  a  direct  personal  judgment  found  some  expres- 
sion on  the  part  of  his  informers  (cf.  John  9:2).     Jesus 
points  out  that  all  are  unworthy.     "  Do  you  suppose,"  he 
asks,  "  that  these  poor  Galileans  or  those  upon  whom  the 
Siloam  tower  fell  were  especially  guilty  ?     They  were  no 
worse  than  their  fellows  round  about. " 

I  tell  you,  nay,  but  except  ye  repent,  p^  repentant 

Ye  shall  all  likewise  perish  !  attitude  the 

one  way  of 
salvation 

13.  The  Unfruitful Fig-Tree  (Luke  13  :  6-9)  (Luke  13: 5) 

Jesus  further  illustrates  and  enforces  the  lesson  that  all  God  patient- 
are  unworthy  and  are  only  spared  by  God's  grace,  by  a  fruSness^ 
story  of  a  man  who  planted  a  fig-tree  in  his  vineyard,  and  ^^^®  '^^  •  ^^ 
waited  in  vain  for  fruit.    In  impatience  he  would  have  cut  it 
down,  but  the  gardener  asked  for  a  further  chance.    Thus, 
Jesus  teaches,  God  spares  us,  if  haply  we  may  bear  fruit 
(cf.  Isaiah  5  :  1-7). 

157 


Luke  14 : 1  The  Messages 

14.  A  Message  to  Herod  (Luke  13  :  31-33) 

As  a  preface   to  the  lament  over  Jerusalem  (which 
see),  Luke  places  a  message  to  Herod.     It  is  an  answer 
to  a  warning  from  the  Pharisees  that  Herod  had  designs 
on  his  life.     The  passage  implies  that  he  was  not  at  Jeru- 
salem at  the  time  but  in  Perea,  so  that  Matthew  is  more 
likely  accurate  in  putting  the  lament  during  the  Jerusa- 
lem ministry.     The  warning  calls  out  from  Jesus  a  reply. 
Herod  is       "  Go  tell  that  crafty  intriguant,"  he  says  in  effect,  "  Be- 
untif  jesus's  hold  I  cxorcisc  dcmous  and  heal  to-day  and  to-morrow. 
(Luke  1^°™^  I  am  still  in  possession  of  my  full  prophetic  powers.    You 
32)  cannot  do  anything  yet  to  me.     But  the  third  day  I  am 

finished  ;  I  will  indeed  go  my  way  to-day  and  to-morrow, 
and  after  that — well !  it  must  not  be  that  a  prophet  perish 
outside  of  Jerusalem  !  " 

15.   The  Table  Talk  of  Jesus  (Luke  14  :  1-24) 

Jesus  is  asked  to  dine  on  the  Sabbath  with  what  is 
evidently  a  large  company  at  the  house  of  a  ruler  among 
the  Pharisees.  There  they  watch  him  to  see  how  he 
keeps  the  Sabbath.  This  careful  watching  indicates  that 
Perea  was  a  new  field  of  activity  for  Jesus,  as  his  posi- 
tion on  the  subject  of  the  Sabbath  must  have  been  clear 
to  all  in  Galilee. 


158 


of  Jesus  Luke  14 :  i 


(i)   The  Sabbath  Question  (Luke  14  :  1-6) 

Jesus  seems  to  challenge  criticism  on  the  subject  of  his  Jesus  sancti- 

use  of  the  Sabbath  day.     A  man  with  dropsy  is  present  bath  by 

at  the  feast  and  Jesus  asks,  "  Is  it  lawful  to  heal  on  the^^J^'^^^*^^^ 

Sabbath  day  ?  "    The  scribes  and  Pharisees  are  silent,  ^^y  (Luke 

•'  14 :  1-6) 

Jesus  heals  the  man,  and  then  defends  the  action  on  the 

lines   familiar  from  his   Galilean  attitude  (cf.  page  73) 

namely,  mercy  to  animals  implies  a  fortiorz  mtxcy  to  man. 

(2)   Choosing  Places  of  Honor  (Luke  14  :  7-1 1) 

Then  he  turns  to  the  Pharisees  and  in  happy  irony 
reproves  their  petty  ambitions.  "Do  not,"  says  Jesus, 
"  choose  at  a  wedding  feast  the  best  place ;  perhaps  a  bet- 
ter man  than  you  may  enter,  and  be  shown  to  your  seat. 
You  will  then  be  exposed  to  humiliation.  Choose  a  lowly 
place,  and  you  may  be  asked  up  higher." 

For  every  one  that  exalteth  himself  Self-seeking 

Shall  be  humbled.  _  S'cf^Tth 

He,  however,  who  humbleth  himself  shame,  but 

Shall  be  exalled.  JlV^lj^^^^ 

"  For,"  teaches  Jesus,  "  the  man  who  pushes  himself  ^^f^^  ^'^ ' 
forward  will  be  humbled,  and  the  truly  lowly  man  will  be 
exalted. " 

1  Compare  Matthew  23  :  12  where  the  saying  is  given  in  a  connection  that 
marks  its  deeper  meaning  in  the  mouth  of  Jesus.  It  is  there  a  reproof  of  the 
spiritual  arrogance  that  boasted  of  its  orthodoxy  and  religious  character, 
and  made  demands  on  these  grounds. 


Luke  14 :  i6  The  Messages 

(3)  Christian  Hospitality  (Luke  14  :  12-14) 
The  real  Jcsus  follows  up  this  Saying  by  a  reproof  to  his  host, 

sodlTufehi  ^°  doubt  made  possible  by  some  such  ill-bred  conduct  as 
the  King-      jesus  rcprovcd  before  (Luke  7  :  36).     They  had  watched 

dom  (Luke    -^  ,      \  ,  111  ttti  1 

14 :  12-14)  him,  he  has  also  watched  them.  When  you,  he  says, 
make  a  supper  or  dinner  do  not  invite  your  equals,  your 
kinsmen,  or  your  rich  neighbors.  They  will  simply  return 
the  hospitality,  and  you  have  your  recompense.  That 
is  the  end  of  the  matter.  But  share  your  social  life  with 
those  who  can  make  no  such  recompense ;  with  the  poor, 
the  helpless,  the  lame,  and  the  blind.  Then  you  will  find 
your  highest  reward  in  the  resurrection  of  the  lovingly 
just  which  is  eternal. 

(4)  The  Story  of  the  Supper  (Matt.  22:  1-14;   Luke  14:  15-24) 

This  reminds  one  of  the  guests  of  the  teaching  of  Jesus 
regarding  the  Kingdom  (page  133),  for  he  says,  "  Blessed 
is  he  that  shall  eat  bread  in  the  Kingdom  of  God."  This 
may  be  the  remark  of  an  unctuous  Pharisee,  or  perhaps 
of  one  really  instructed  in  the  Kingdom  message.  Jesus, 
however,  realizes  the  reluctance  of  men  to  partake  of  that 
Kingdom  on  the  conditions  of  membership  in  it,  and  tells 
the  company  a  story.  As  Luke  gives  this  to  us  it  is  a 
simple  allegory.  1     A  rich  man  gives  a  feast,  and  when  the 

^  Matthew  22  :  1-14  gives  us  another  version  of  the  same  material  but,  as 
is  his  wont,  combines  for  his  homiletical  purpose  another  illustration  of  Jesus 
(verses  11-14).     According  to  Matthew  the  giver  of  the  feast  is  a  king,  the 

160 


of  Jesus  Luke  14: 17 

time  comes  for  the  invited  guests,  who  presumably  have  God's  saiva- 
accepted  the  invitation  to  assemble,  he  sends  a  servant  to  an"but*few 
remind  them  of  their  engagement.     Now  they  begin  to  p^^^  ^^^"^" 

'^    °  y  o  selves  wor- 

make  excuses.     One  has  bought  a  field,  another  oxen,  thy  of  it 
and  they  must  be  looked  after.     Another  has  a  wife  and  14) 
cannot   come.     Then  the   insulted  feast-giver  summons  The  wide- 
the  loiterers  in  lanes  and  alleys  of  the  town ;  even  then  the  Oodsinvita- 
quota  of  guests  is  not  full,  and  to  those  in  the  fields  be-  \°^'^^^^ 
yond  the  town  the  invitation  goes.     Thus  Jesus  simply 
but  strongly  teaches  that  into  the  new  social  order  a  rich 
and  respectable   religious  world  will   not   enter.     Their 
worldly  affairs  are  too  pressing.     The  lower  elements  of 
society  and  the  despised  heathen  will  sit  down  in  the  new 
social  order  and  "  none  of  those  men  which  were  bidden 
shall  taste  of  my  supper." 

16.    The  Perea7i  Parables 

A  group  of  parables  found  only  in  full  in  Luke  may  be 
gathered  together  as  having  as  fitting  a  place  here  in  the 

feast  is  a  marriage  celebration,  the  unwilling  guests  insult  the  messengers 
and  are  destroyed.  In  this  trait  of  Matthew's  treatment  we  see  burning 
Jerusalem  figuring.  But  the  lesson  is  the  same.  Those  who  might  have 
appeared  treat  the  invitation  with  scorn  (the  ecclesiastical  world),  and  then 
the  lowest  classes  and  the  heathen  are  brought  in.  The  addition  of  Mat- 
thew from  some  other  saying  of  Jesus  concerns  a  guest  who,  improperly 
prepared  without  a  wedding  garment,  insults  the  king  by  his  presence. 
Matthew  also  gives  in  that  connection  a  memorable  word  of  Jesus  : 

Many  are  called 

Few  are  the  chosen. 
161 


Luke  lo  :  37  The  Messages 

historical  development  as  anywhere.  Neither  the  time 
nor  circumstances  of  the  parables  can  be  estimated  even 
with  probability. 

(i)   The  Good  Samaritan  (Luke  lo  :  25-37) 

A  lawyer  tests  Jesus's  orthodoxy  in  words  that  remind 
us  of  Matthew  22  :  36-40,  where  Jesus  gives  the  summary 
of  the  law  here  put  into  the  lawyer's  mouth,  and  of  Mark 
12  :  28-34,  where  the  lawyer  agrees  with  Jesus,  and  re- 
ceives his  commendation,  "  Thou  art   not  far  from  the 
Kingdom  of  God!"  and  even  of  Mark  10  :  17-31   (and 
parallel  passages),  where  a  rich  young  man  defends  him- 
self by  claiming  to  have  kept  the  law.     In  Luke's  account 
the  lawyer  tries  to  escape  by  asking,  who  is  my  neighbor, 
whom  I  am  to  love  as  myself  ?    Jesus  answers  in  the 
words  of  the  beautiful  story  : 
Anillustra-       A   Certain  man  going  to  Jericho   fell   among  thieves 
livedo  one's  who  leave  him  half  dead.     The  priest  and  Levite  pass 
neighbor      y^y^   ^y    ^uj-   ^n    outcast  heretic   Samaritan    binds    his 

(Luke  10  :  ' 

30-37)  wounds,  and  setting  him  on  his  animal  takes  him  to  an 

inn  where  he  provides  for  his  wants.  Who  was  neighbor, 
Jesus  asks,  to  the  poor  man  }  The  answer  was,  of  course, 
he  who  showed  mercy.  To  the  proud,  exclusive  lawyer 
the  retort  was  easy  :  go  thou  and  do  likewise.  Service  is 
the  essence  of  the  commandments,  when  that  service  is 
the  outpouring  of  love.  No  legal  righteousness  nor  ec- 
clesiastical standing  has  any  meaning,  save  as  only  they 
162 


of  Jesus  Luke  15:7 

are  signs  of  loving  service.  Like  all  parables  this  empha- 
sizes one  central  truth.  It  is  dangerous  to  go  beyond 
this  in  the  interpretation.  Here  the  fundamental  teach- 
ing is  the  attitude  of  love  and  mercy  as  the  fundamental 
and  normal  relationship  between  men.  We  are  neigh- 
bors to  those  whose  needs  are  our  own. 

(2)    The  Lost  Sheep  (Matt.  18  :  12-14  ;    Luke  15  :  3-7) 

Luke  represents  Jesus  as  now  surrounded  by  the  tax- 
gatherers  and  the  ceremonially  unclean.  The  ecclesiastical 
world  looks  on  with  ill-concealed  contempt.  Matthew  less 
happily  puts  the  parable  in  the  midst  of  directions  to  the 
disciples  (page  107).  The  lesson  of  the  parable,  both  as 
found  in  Matthew  and  Luke,  is  substantially  the  same  as  in 
the  two  that  follow  in  Luke's  version.  A  man  having  one 
hundred  sheep  lost  one.  He  goes  after  it,  and  finding  it 
brings  it  home  with  a  joy  he  does  not  display  over  the 
rest  of  the  flock.  The  sense  of  recovery  of  the  loss  being 
a  keener  joy  than  the  sense  of  undisturbed  possession. 
The  story  emphasizes  the  value  God  puts  on  the  repentant 
human  life.  Men  may  value  respectability  and  legal  fault-  God's  joy 
lessness  ;  but  God's  heart  is  true  to  the  fundamental  in  -  fumed  in- 
stincts controlling  our  own  Ufe.  He  rejoices  over  the  lost  JJ^  ^^"^^ 
that  is  found.  This  simple  teaching  must  not  be  obscured 
by  vain  theological  attempts  to  interpret  "  the  just  "  per- 
sons, or  the  "  righteous  persons."  It  was  sufficient  for 
Jesus  that  the  scornful  scribes  and  Pharisees  thought 
163 


Luke  15:8  The  Messages 

themselves  just  and  righteous,  and  despised  the  tax-gath- 
erers and  sinners  with  whom  Jesus  had  fellowship.  The 
parables  give  no  light  on  any  other  truth  save  the  joy- 
in  heaven  over  the  repentant  sinner. 

According  to  Luke  ^  the  emphasis  is  on  the  value  of  the 
repentant  wanderer. 

(3)    The  Lost  Silver  Piece  (Luke  15  :  8-10) 

Joy  over  The  lesson  of  this  parable,  in  which  a  woman  finds  her 

of^the  bst  piece  of  lost  money,  is  the  same  as  that  of  the  lost  sheep. 
8-10)^^^"  The  repetition  simply  strengthens  the  emphasis.  "  I  tell 
you,"  says  Jesus,  "  there  shall  be  joy  in  heaven  over  one 
sinner  that  repents,  more  than  over  the  unfallen  world 
whose  perfect  felicity  calls  out  no  such  raptures,  and 
which  needs  no  repentance." 

(4)   The  Prodigal  Son  (Luke  15  :  11-32) 

This  most  beautiful  of  all  the  parables  has  suffered  from 
over-interpretation.     The  message  is  the  same  as  in  the 

1  In  Matthew's  use  of  the  parable  the  emphasis  is  on  the  value  of  the 
repentant  life  as  seen  in  the  Father's  not  wishing  that  "one  of  these  little 
ones  should  perish."  The  Revised  Version  omits  verse  11,  "  For  the  Son 
of  Man  came  to  save  that  which  was  lost,"  and  implies  an  interpolation 
from  Luke  19  :  10.  It  is  by  no  means  sure,  however,  that  this  does  not  be- 
long to  the  passage  taken  by  Matthew  from  the  same  source.  The  value  of 
a  repentant  human  life  is  marked  by  comparison  with  the  joy  of  the  herds- 
man who  finds  his  sheep,  and  calls  his  neighbors  together  to  rejoice  with 
him. 

164 


of  Jesus  Luke  15  -.31 

two  preceding  parables.  All  illustrate  the  attitude  of  our 
Fattier  to  tlie  repentant  one  who  was  lost.  In  the  story 
of  the  wandering  son,  the  attitude  of  the  Father's  heart  is 
still  further  emphasized  by  a  contrast  with  the  attitude  of 
one  whose  correctness  of  life  has  no  theological  signifi- 
cance. The  reproof  is  aimed  at  the  religious  world,  ar- 
rogant and  really  out  of  touch  with  those  for  whom  the 
Father's  heart  is  hungry.  There  is  no  attempt  to  excuse 
or  disguise  the  wickedness  of  the  lost  one.  It  is  no  acci- 
dent as  in  the  case  of  the  piece  of  silver,  nor  perhaps  ig- 
norance as  in  the  case  of  the  sheep.  Yet  the  Father's  God's  infi- 
heart  beats  tenderly  for  the  returning  boy.  There  is  here  JJesVtoward 
no  discussion  of  "  self-conversion,"  "  work-righteousness,"  [os^ones"'"^ 
nor  any  of  the  catch  words  of  a  dogmatic  system,  but  a  (Luke  15: 
simple  interpretation  of  the  heart  and  purpose  of  God  as 
he  is  revealed  to  us  in  the  perfect  humanity  of  Jesus.  The 
points  of  the  parable  are  simple.  The  young  adventurer 
begs  his  patrimony,  wanders  away  and  spends  it  in  disso- 
lute company.  A  famine  reduces  him  to  the  lowest  stage 
of  want,  he  feeds  swine  and  even  shares  their  food.  He 
then  reflects,  remembers  his  lost  joys,  and  turns  repentant, 
crying,  "  I  am  not  worthy  to  be  called  thy  son."  The 
father's  heart  goes  out  to  him.  He  is  met,  clothed,  a  ring 
put  on  his  finger,  a  feast  is  prepared,  the  father's  heart  is 
full  of  joy.  The  elder  brother  in  his  haughty  indifference 
simply  heightens  the  light  flung  upon  this  picture  of  God's 
heart.    To  his  complaint  the  father  answers  :  "Of  course 

165 


Luke  I  s  :  32  The  Messages 

it  was  right  to  make  merry  and  be  glad;  for  this  your 
brother  was  dead,  and  is  alive  again  ;  and  was  lost  and  is 
found.  You  have  shared  my  joy  and  peace.  All  mine  is 
yours.  Your  brother  comes  back  from  want  and  sorrow 
to  joy  and  forgiveness." 

(5)    The  Unjust  Stnvard  (Luke  16  :  1-13) 

The  passage  consists  of  really  two  parts,  and  in  point 
of  fact  the  verses  9-13  have  only  a  loose  connection,  if 
any,  with  the  preceding  parable.  Jesus  described  an 
untrustworthy  steward  whom  his  master  is  about  to 
discharge.  He  does  not  care  to  beg  and  cannot  dig,  so 
he  uses  his  position  for  granting  favors  to  his  master's 
creditors  ;  then,  on  losing  his  place,  instead  of  the  usual 
unpopularity  of  any  go-between,  either  as  steward  or  fore- 
man, he  finds  those  who  do  him  favors  in  return.  The 
shrewdness,  not  the  ethics,  is  what  is  commended.  On 
their  plane  and  on  the  level  of  their  ideals  the  children  of 
the  world,  says  Jesus,  are  wiser  than  the  children  of  light. 
The  one  point  of  the  story  is  the  good  use  a  desperate 
man  may  make  of  slender  opportunities.  In  Luke  16:9 
another  lesson  is  added,  which  is  not  the  immediate 
teaching  of  the  parable.  This  lesson  is,  "  Make  good 
use  of  your  temporal  things,  that  when  they  fail,  you 
may  be  received  into  eternal  habitation."  The  alms- 
giving Luke  praises  is,  of  course,  the  implied  "  good  use  " 
by  which  we  may  lay  up  treasure  in  heaven  (cf.  Luke 
166 


of  Jesus  Luke  i6  :  19 

II  141  ;  12  :  33;  Acts  10  :  4  ;  9  :  36).  Then  follows  a 
strophe,  part  of  which  is  already  familiar  (cf.  Matt.  6  :  24, 
page  119). 

The  faithful  in  Uttle  Faithfulness 

Is  faithful  in  much.  t^^e  measure 

of  steward- 
The  unrighteous  in  little  ship  (Luke 

Is  unrighteous  in  much.  ^^*  11-13) 

If  in  temporal  riches  you  are  not  faithful, 

The  eternal  (riches),  who  will  entrust  to  you? 

If  with  another's  you  are  not  faithful, 

Who  will  give  you  your  own  ? 

No  steward  can  two  masters  serve  I 

For  the  one  he  will  hate, 

And  the  other  one  love  : 

Or  to  one  he  will  cleave 

And  the  other  despise. 

You  cannot  serve  God  and  mammon ! 

Attached  to  this  strophe  is  a  saying  that  is  peculiar  to 
Luke,  although  the  context  (Luke  16:16)  is  found  in 
Matthew  11  :  12  ff.  and  5  :  18  and  32. 

You  set  yourselves  right  before  men ; 
But  God  knows  your  hearts. 
What  seems  mighty  to  men 
Is  profanation  to  God ! 

(6)   The  Rich  Man  and  Lazarus  (Luke  16  :  19-31) 

In  direct  relationship  to  the  mammon  worship  and 
bound  to  it  by  three  sayings,  two  of  which  are  common  to 
167 


Luke  i6  :  20  The  Messages 

Matthew  (cf.  pages  119  and  190)  and  one  peculiar  to 
Luke,  is  the  parable  of  the  rich  man  who  sits  in  luxury, 
with  the  poor  man  at  his  door.  It  is  vain  to  extract  any 
elaborate  eschatology  or  vision  of  the  future  world  from 
this  story.  It  is  no  complete  glimpse  into  the  future  any 
more  than  Pilgrim's  Progress  is  such  a  view.  Jesus  speaks 
in  the  tongue  of  the  folk-religion  ;  Abraham's  bosom, 
torments,  a  great  gulf  fixed,  the  dialogue  between  Abra- 
ham and  the  rich  man  in  the  flame,  are  the  familiar  pict- 
ures of  Jewish  popular  religious  thought.  The  rich  man 
selfishly  enjoys  his  good  things.  The  poor  man  is  re- 
warded in  the  after  life.  Jesus  thus  enforces  the  equal- 
izing justice  of  God,  The  second  part  of  the  parable  deals 
with  Dives's  request  for  relief,  and  a  message  to  his  breth- 
ren. The  answer  of  Abraham  only  enforces  the  solemn 
lesson  that  irrevocable  decisions  are  made  in  this  life,  and 
on  the  basis  of  sufficient  light.  If  the  unbelieving,  having 
Moses  and  the  prophets,  remain  material  and  selfish,  no 
miracle  will  arouse  their  moral  natures,  "  neither  will  they 
believe  though  one  rose  from  the  dead." 

(7)  The  Unprofitable  Slave  (Luke  17  :  i-io) 
Some  sayings  given  in  Matthew  18:7  and  17  :  20  are 
loosely  put  together  by  Luke  as  an  introduction  to  the 
parable  or  illustrative  story  of  the  slave  who  does  just  what 
it  is  a  slave's  function  to  do.  The  slave's  activity  leaves 
no  room,  according  to  oriental  thought,  for  the  extra 
168 


of  Jesus  Luke  i8  :  8 

righteousness  upon  which  pious  Judaism  prided  itself  so 
much.     The  slave  has  only  done  his  duty.     "  Thus  we  God  de- 
also  having  done  the  things  commanded  remain  unprof- utmost  en^ 
itable  slaves."    Jesus  is  not  either  defending  or  condemn-  unJeraii 
ing  slavery,  but  simply  uses  for  an  example  conditions  as  circum- 
they  existed.     Miserable  is  he  whom  the  Lord  calls  un-  (Luke  17 : 
profitable,  happy  is  he  who  calls  himself  so.  ^'^° 

(8)    The  Unjust  Judge  (Luke  18  :  1-8) 

In  connection  with  words  taken  from  the  sayings  of  Jesus 
relating  to  final  events,  there  is  given  a  characteristic  story 
to  illustrate  the  truth  that  we  should  pray  with  persever-  We  should 

,  ,    .  -  .,,.  not  fear  to 

ance  and  not  grow  famt  on  account  of  apparent  unwillmg-  piead  with 
ness  on  the  part  of  God  to  hear  us.     An  unjust  judge  foi"oir  °^ 
grants  a  poor  widow  justice  because  of  her  importunity  ;  "J!'^^^^"^® 
how  much  more  will  the  righteous  God  hear  the  cry  of 
his  saints.     This  is  exactly  parallel  with  Luke  11  :  5-8. 
Verses  7  and  8  may  best  be  regarded  as  Luke's  reflection 
on  the  foregoing,  mingled  as  are  John's  so  often  with  a 
report  of  Jesus's  words  (cf.  John  3  :  16-21),  "Shall  not 
God  avenge  his  elect,  which  cry  to  him  constantly.     In- 
deed he  will,  and  soon ;  though  the  awful  doubt  arises, 
Will  elect  ones  survive  our  disasters  to  greet  the  Son  of 
Man  when  he  comes !  ^ 

1  This  points  distinctly  to  an  era  of  great  trial  and  persecution  as  the  age 
of  our  Luke's  gospel. 

169 


Luke  18:9  The  Messages 

(9)  The  Pharisee  and  the  Ptcblican  (Luke  18  :  9-14) 

Jesus  contrasts  two  men  going  up  to  the  Temple  to 
True  prayer  pray.     One,  a  proud,  satisfied  Pharisee,  whose  prayer  is, 
s^n^^of  hu-     "  God,  I  thank  thee  that  I  am  not  as  the  rest  of  men  are, 
iree?(Luke  extortioners,  unjust,  adulterers,  or  even  as  this  publican. 
18 :  9.14)      I  fast  twice  a  week,  I  give  tithes  of  all  that  I  get."    The 
publican  stands  at  a  distance  and  prays,  "  God  be  merci- 
ful to  me  a  sinner  !  "  "  I  tell  you,"  says  Jesus,  "  this  man 
went  down  to  his  house  in  reality  morally  set  right  rather 
than  the  other." 

Luke  then  adds  a  saying  of  Jesus  which,  whether  or  not 
spoken  at  this  time,  certainly  is  appropriate  here,  and  is 
undoubtedly  from  the  lips  of  Jesus : 

Every  one  that  exalteth  himself  shall  be  humbled, 
Every  one  that  humbleth  himself  shall  be  exalted. 

17.   Two  Miracles  of  Healing^  (Matt.  20  :  29-34;  Mark 
10  :  46-52  ;  Luke  18  :  35-43  ;  17  :  11-19) 

(i)  The  Blind  Man  of  Jericho  (Matt.  20  :  29-34  J   Mark  lo  : 
46-52  ;  Luke  18  :  35-43) 

Bartimaeus,  the  son  of  Timaeus,  sits  by  the  wayside 
begging.     As  Jesus  comes  up  to  Jericho  he  hails  him  say- 

1  The  use  Matthew  and  Luke  make  of  Mark's  narrative  relieves  us  en- 
tirely of  the  necessity  for  employing  force  to  compel  a  harmony.     Matthew 
says  "  two  men,"  having,  no  doubt,   in  mind  the  miracle  he  gave  before 
(Matt.  9  :  27).   He  also  says  "  went  out  from,"  but  Luke,  following  the  nar- 
170 


of  Jesus  Luke  17:18 

ing,  "  Jesus,  thou  Son  of  David,  have  mercy  on  me ! " 

He  refuses,  in  spite  of  the  rebukes  of  the  crowd,  to  keep  An  earnest 

silence.     Then  Jesus  says,  "  Call  ye  him  !  "     The  crowd  tf^llV' 

encourages  the  blind  man,  who  now  comes  forward,  and  ^^"'^f  ^^  • 

Jesus  asks  him,  "  What  do  you  want  that  I  should  do  to 

you  ?  "    The  man  asks  for  sight,  and  Jesus,  moved  with 

compassion,  touched  his  eyes,  and,  as  Mark  tells  us,  said, 

"  Go  your  way,  your  faith  has  made  you  well !  "     And  he 

follows  Jesus,  and  became  doubtless  a  familiar  figure  in 

the  early  church,  since  Mark  remembers  him  as  the  "  son 

of  Timasus." 

(2)   The  Grateful  Samaritan  (Luke  17  :  II-19) 

The  other  miracle  of  the  period  is  given  us  only  by 
Luke.     He  had  a  special  object  in  composing  his  gospel, 
and  into  this  purpose  the  story  fitted  well.     On  the  way 
up  to  Jerusalem  ten  lepers,  outcasts  from  society,  cry  to 
Jesus  for  help.     Of  them  only  one  seems  to  have  been  a  The  Samari- 
Samaritan.     Jesus  sends  them  all  to  the  priest  as  the  law  fo^geiuf 
directed,  and  on  the  way  all  are  healed.     Luke  tells  us  gJ^^fLuk? 
then  how  only  the  "  stranger  "  returns  to  render  thanks  17 :  "-19) 
for  the  cure.     Jesus  says,  "  Were  not  ten  cleansed,  but 
where  are  the  nine  ?     Were  there  none  found  to  give  glory 

rative  here  more  closely,  says,  "  came  to  Jericho."  The  evidence  points  to 
Mark  as  the  original.  He  knows  details  about  Bartimseus  as  the  son  of 
Timaeus  which  have  lost  their  interest  for  the  churches  that  did  not  know 
the  men  personally. 

171 


Luke  17  :  19  The  Messages 

to  God  except  this  stranger ! "     Then   he  says  to  him, 
"  Arise,  go  your  way,  your  faith  has  made  you  well !  "  ^ 

18.    The  Story  of  Zacchmis  (Luke  19  :  i-io) 

With  this  story,  placed  by  Luke  in  Jericho,  the  Perean 
ministry  may  be  said  to  close.     The  crowd  has  gathered 
about  Jesus,  so  that  Zacchaeus,  who  is  short,  cannot  see  the 
Master.     He  climbs  up  into  a  tree  to  get  a  view  of  him. 
He  was  a  chief  tax-gatherer  and  rich.     Jesus  sees  him  in 
the  sycamore-tree  and,  calling  to  him,  says,  "  Come  down, 
make  haste,  for  I  must  abide  at  your  house  !  "     It  shocks 
the  proper  ecclesiastical  world  that  Jesus  should  thus  con- 
sort with  a  man  ceremonially  unclean.     No  doubt  Zac- 
Theredemp-  chasus  realized  the  feeling,  for  he  defends  himself,  "  Mas- 
Zacchsus,    ter,  I  give  half  my  goods  to  the  poor,  and  if  I  wrongfully 
Ma°tfrV^^  exact  anything   I   restore   it  fourfold."     Jesus  answers, 
recognition    "  To-day  is  salvation  come  to  this  man  and  his  household, 

of  him  ^ 

(Luke  19  :     for  he  has  shown  the  spirit  of  a  true  Israelite.     I  rejoice 


-10) 


in  his  redemption,  for  I  came  to  do  this  sort  of  service. " 

•  Luke  assigns  this  indefinitely  to  his  journey  to  Jerusalem,  "between 
Samaria  and  Galilee."  But  Luke,  like  Matthew,  often  uses  general  geo- 
graphical terms. 


172 


of  Jesus  Markii:io 

III 

THE    JERUSALEM    MINISTRY^ 

I.  Jesus  Enters  Jerusalem  in  Triumph  (Matt.  21  :  i-ii  ; 
Mark  11  :  i-ii  ;  Luke  19  :  29-40) 

Jesus  at  last  reaches  Bethany  and  Bethphage  and  sends 
out  two  disciples  with  directions  to  bring  him  a  foal  2  of 
an  ass,  bound  at  a  door  in  the  open  street.  Whether  by 
agreement  or  in  virtue  of  some  knowledge  of  the  disci- 
ples, the  owners  let  the  foal  go.  Laying  garments  upon 
it,  Jesus  rides  into  Jerusalem  surrounded  by  crowds  cry- 
ing, "  Save  now !  Deliverance  !  " 

Hosanna,  blessed  is  he  coming  in  Jehovah's  name  !  The  song  of 

Blessed  is  the  coming  Kingdom  of  our  father  David,  (MarkTi*^-  o 

Hosanna  in  the  Highest !  (or  Deliverance  from  the  Highest).      10) 

The  Pharisees  from  the  crowd  are  offended  and  say, 
Rebuke  thy  disciples.     But  Jesus  said  : 

I  tell  you,  were  these  silent  If  man  did 

The  stones  would  cry  out !  TouTZ"^ 

1  The  "  Narrative  "  is  from  this  on  closely  relied  upon.     The  discourses  Messiah 
are  given  in  more  extended  form,  and  Luke  still  divides  up  the  sayings  and  (Luke  19  : 
scatters  them  in  his  narrative,  but  where  the  apocalypse  (Mark  13  and  Matt.  4°) 

24)  is  reached  the  verbal  agreements  become  very  striking.      The  order  of 
the  "  Narrative  "  is  chosen  as  the  order  of  our  treatment. 

2  Matthew  according  to  his  wont  quotes  a  passage  from  the  Old  Testa- 
ment. From  that  passage  (cf.  verse  5)  the  introduction  of  an  "  ass  and  the 
foal  of  an  ass  "  was  easy.  In  the  original  narrative  we  may  assume  that 
only  the  one  beast  was  mentioned. 


Luke  19  :  41  The  Messages 

According  to  Matthew  he  also  adds  (in  reference  to 
the  youth  of  some  of  the  crowd)  :  have  ye  not  read  that 
"  from  mouths  of  babes  and  sucking  children  he  has  or- 
dained praise  ?  "  (Psa.  8  :  2).  Here  the  Greek  transla- 
tion is  followed  instead  of  the  Hebrew  original. 

2.  Jesus  Weeps  Over  Jerusalem  (Luke  19  :  41-44) 
As  Jesus  drew  near,  Luke  describes  him  as  weeping 
over  the  city,  saying  : 
Jerusalem  is  Hadst  thou  known  in  this  day,  even  thou, 

JCu^n^ded'and  '^^^  t^^^^s  which  belong  unto  peace  ; 

destroyed.  But  now  they  are  hid  from  thine  eyes ! 

Her  day  of  p      ^j^    ^        ^jU  ^^^^  come  unto  thee, 

opportunity  ■' 

she  let  slip  When  thine  enemies  bank  thee  about, 

(Luke  ig  :  ^j^^j  enclose  thee  on  every  side. 

They  shall  dash  thee  at  last  to  the  ground. 
And  thy  children  within  thee. 
Not  one  stone  on  a  stone  shall  they  leave. 
Thou  the  day  of  thy  grace  didst  not  know  ! 

3.  Cursing  the  Barrett  Fig-Tree  (Matt.  21  :  18-22; 
Mark  11  :  12-14;  20-26) 
The  "  Narrative  "  tells  how  Jesus,  going  to  and  fro  from 
Bethany  to  Jerusalem,  is  disappointed  in  not  finding  fruit 
on  a  fig-tree,  and  works  what  we  must  assume  was  a  sym- 
bolic miracle  (cf.  Luke  13  :  6I).     Fruitless  Jerusalem  is 

1  It  has  been  suggested  that  perhaps  the  parable  and  the  miracle  have 
been  confused,  and  that  the  parable  gave  rise  to  the  story  of  the  miracle.  But 
the  narrative  is  almost  certainly  older  than  Luke's  account,  although  Luke's 


of  Jesus  Mark  11:17 

in  his  mind  as  he  says,  "  Let  no  man  eat  fruit  from  thee 
henceforth  forever !  "  The  disciples'  astonishment  is 
voiced  next  morning  by  Peter,  when  they  see  the  fig-tree 
withered  from  the  roots.  Jesus  then  expounds  the  place 
of  moral  attitude  and  spiritual  faith  in  prayer.  The  say- 
ing reminds  us  of  Matthew  6  :  12 ;  17  :  20,  and  18  :  35, 
where  the  phrases  occur  in  other  connections. 

"  All  things  whatsoever  you  pray  for  and  really  want,  a  prayer  in* 
believe  that  you  have  them,  and  you  shall  have  them.  But  fS[h  in  God 
when  you  are  praying  forgive,  if  you  have  ^^lything  ^^^J°J^^^_ 
against  anyone ;  that  your  Father  also  which  is  in  heaven  kind  shall 

,         .  ,,  surely  be 

may  forgive  you  your  trespasses.  richly  an- 

swered 

4.  Purging  the  Temple^  (Matt.  21  :  12-17  ;  Mark  11:15-  ^^^l"^)  "  ' 

19  ;  Luke  19  :  45-48) 

Jesus  is  indignant  at  the  way  in  which  the  outer  court 
of  the  Temple  is  profaned  by  the  sale  of  the  animals  for 
sacrifice.  He  drives  the  dealers  out,  protesting  as  a  man, 
a  teacher,  and  a  Jew  against  the  profanation.  Mark  gives 
the  full  quotation  from  Isaiah  56  :  7.  "  My  house  shall 
be  called  a  house  of  prayer  for  all  nations,  but  ye  have 
made  it  a  den  of  thieves."  The  stress  on  "  all  nations  " 
has,  no  doubt,  to  do  with  the  thought  of  Jesus  which  now 

omission  of  the  miracle,  and  Mark's  and  Matthew's  omission  of  the  parable, 
are  striking. 

'  This  incident,  given  by  John  as  in  the  beginning  of  the  ministry,  be- 
longs more  naturally  here  in  that  historical  development  of  which  John 
scarcely  professes  to  give  an  account. 


Mark  ii  :  17  The  Messages 

went  beyond  Judaism  in  its  hope,  and  the  fact  that  the 
outer  court  where  the  nations  might  come,  was  thus  pros- 
tituted to  gain  instead  of  reserved  for  prayer. 

5.    The  Question  of  Spiritual  Authority  (Matt.  2 1  123- 
27,  32  ;  Mark  11  :  27-33  \  Luke  20  :  1-8  ;  cf.  7  :  29-31) 

The  leaders  Jesus's  answcr  to  the  demand  of  the  ecclesiastical  forces 

bound  to  "^  for  evidence  of  his  authority  is  far-reaching.     He  says  in 

Jesus'^and  effect,  "  What  of  John's  authority  ?     He  is  now  dead,  and 

John  on  a  ygy  ^2iX^  uot  disown  his  spiritual  authority  ;  the  popular 

similar  plane  •'  _  ^  ^  '  r    r 

(Mark  ii:     voicc  is  too  Strong  for  you.     But  when  he  was  alive  you 
^^  ^^  disbelieved  him  just  as  you  reject  me.     He  came  preach- 

ing righteousness,  as  I  also  come  preaching  righteousness. 
Even  as  the  publicans  and  sinners  heard  John,  so  they 
hear  me,  and  they  repent.  You  neither  believed  John  nor 
repented,  nor  do  you  believe  me,  nor  do  you  propose  to 
repent  at  my  summons  !  " 

Jesus  further  illustrates  his  position  by  two  parables. 
One  is  given  only  by  Matthew,  the  other  is  found  in  all 
three  of  the  gospels. 

(I)    The  Response  of  the  Two  Sons  (Matt.  21  :  28-32) 

True  repent-  A  father  says  to  his  two  sons,  "  Go  work  in  my  vine- 
denLTby  yard."  One  says,  "  No  ;  "  then  he  repcuts  and  gocs.  The 
woJdsTiviatt.  other  says,  "  Yes ;"  but  goes  not.  "Which,"  asks  Jesus, 
21 :  31)  "  did  the  father's  will  ?  "  Applying  the  illustration  Jesus 
adds  :  "  You,  who  are  professing  God-servers,  did  not 
176 


of  Jesus  Mark  12  :  lo 

repent  at  John's  preaching ;  therefore  the  harlots  and  pub- 
licans, who  have  sincerely  professed  repentance,  will  pre- 
cede you  into  the  Kingdom  of  God." 

(2)  The  Rebellious  Vineyard-Keepers  (Matt.  21  :  33-46;  Mark 
12  :  1-12  ;   Luke  20  :  9-19) 
No  doubt  Isaiah  5  :  1-7  is  in  the  mind  of  Jesus  as  he 
tells  the  story  of  the  vineyard  leased  to  men  who  refuse 
to  fulfil  their  agreement  with  the  master  of  the  vineyard  Those  in- 
and  beat  and  stone  the  messengers  sent  by  him  to  receive  responsibiU- 
his  portion  of  the  fruit.     At  last  he  sends  his  son.  think-  ^idfo^an- 
ing  that  they  would  respect  and  obey  him.     But  the  cruel  swer  for  the 
husbandmen  determined  to  put  the  heir  to  death,  so  that  (Matt.  21 : 
there  should  be  no  claimant  to  oust  them  from  possession. 
What  will  the  lord  of  the  vineyard  do  is  the  solemn  ques- 
tion Jesus  puts  to  the  ecclesiastical  leaders.     He  will  de- 
stroy those  vineyard-keepers  and  give  the  vineyard  unto 
others.     Then  Jesus  quotes  the  Messianic  prediction  of 
Psalm  118  :  22  :    "  The  stone  which  the  builders  rejected, 
the  same  is  become  the  cap  stone  of  the  building."     Ac- 
cording to  Matthew  (21  :43)  Jesus  plainly  tells  the  eccle- 
siastical leaders  that  the  Kingdom  of  God  is  to  be  taken 
from  them,  and  given  to  "  a  nation  bringing  forth  the  fruits  Opposition 
thereof,"  and  Luke  joins  Matthew  ^  in  a  further  addition  :  Som  brings^" 

__„       .  ,,  ,  .  ,     „  ,  ,      ,  only  destruc- 

Who  falls  on  this  stone  shall  be  crushed,  tion  to  the 

On  whom  it  falls,  he  will  be  scattered  as  chaff.  ?"«  ?*!n?^P^" 

ing  It  (Matt. 

>  There  is  some  doubt  about  the  Matthew  text,  but  the  Revised  Version  21 :  44  : 

accepts  the  verse  as  genuine.     It  certainly  is  so  in  Luke. 

177 


Mark  12:12  The  Messages 

The  ecclesiastical  authorities  realize  that  Jesus  has  at- 
tacked them  directly,  and  resolve  upon  his  destruction ; 
but  they  fear  the  people.^ 

6.  Ecclesiasticism  Attacks  Jesus  (Matt.  22  :  15-40;  Mark 
12:1 3-34 ;  Luke  20  :  20-40) 

The  religious  leaders  seek  to  undermine  the  influence 
of  Jesus  by  putting  to  him  questions  of  such  a  nature 
that  he  must,  they  hope,  commit  himself  to  unpopular  po- 
sitions. 

(l)  Paying   Tribute  to  Cccsar   (Matt.  22  :  15-22;    Mark  12  : 
13-17  ;    Luke  20  :  20-26) 

Jesus  is  asked  whether  it  is  right  to  pay  tribute  to 
Cassar.  The  hope  was,  of  course,  to  embroil  him  either 
with  his  Galilean  zealots  or  with  the  Roman  authorities. 
The  attempt  is  unsuccessful.  Jesus  was  no  political 
zealot.  *'  Show  me  a  coin,"  he  says.  "  Whose  image  is 
that  }"  "  Caesar's  !  "  Then,  says  Jesus  in  effect,  "  you 
avail  yourselves  of  the  secular  government,  hence  ac- 
knowledge its  lawful  authority." 

Pay  homage  Render  to  Caesar  the  things  which  be  Caesar's, 

due  (mVu  ^°  ^°^  ^^^°  *^^  ihmgs  which  are  God's. 

Mark^i'2  •  7  •      ^  Matthew  uses  here  the  parable  given  by  Luke  in  another  form  (14  :  15- 
Luke2o:25)  24),  as  a  still  further  illustration  of  Jesus's  position  (cf.  page  i6o)'     The 
existing  leaders  will  be  destroyed,  outsiders  will  be  brought  in,   although 
there  may  also  be  found  among  them  unworthy  ones  (like  the  guest  without 
a  wedding  garment). 

178 


of  Jesus  Mark  12  130 

(2)  A    Question  of  the  Resurrection  (Matt.  22  :  23-33 ;    Mark 
12  :  18-27  ;   Luke  20  :  27-40) 

The  Sadducees,  who  seem  to  have  held  sceptical  views  The  Saddu; 

,     ,  .  ,  .  ,  .-  ...  cean  materi 

of  the  resurrection,  come  askmg  whose  wife  a  woman  will  aiism  re- 
be  in  the  resurrection,  seeing  that  seven   brothers  had  fS^^rk  12 : 
married    her  in   accordance   with    the   ceremonial    law.  ^^-27) 
Jesus  makes   his  answer  cover  two  misunderstandings. 
First,  in  the  resurrection  our  material  life  falls  away,  so 
that  we  are  "  as  the  angels,"  who  are  not  bound  by  the 
ordinary  laws  of  physical   causation ;  and  secondly,  the 
dead  are  raised,  for  God  is  the  God  of  the  living,  there- 
fore as  the  God  of  Abraham,  Isaac,  and  Jacob,  they  must 
be  now  counted  as  amongst  the  living.^ 

(3)    The  Pharisaic  Lawyer's   Question  (Matt.   22  :  34-40; 
Mark  12  :  28-34) 

The  last  test  is  put  by  a  lawyer  who  demands — accord- 
ing to  Matthew  "  tempting  him,"  but  according  to  Mark 
in  a  more  friendly  spirit — which  was  the  greatest  com- 
mandment.    Jesus  answers  in  the  spirit  and  words   of  The  sum- 
Deuteronomy  (6:5),"'  Thou  shalt  love  the  Lord  thy  God  iav?s°de-  ^ 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy  ^^J^  ^^ . 
mind.'     This  is  the  first  and  great  commandment,  and  a  28-34) 
second  like  it  is  this,  *  Thou  shalt  love  thy  neighbor  as 

1  Luke's  enlargement  of  the  original  as  given  in  Matthew  and  Mark  does 
not  add  clearness  to  the  message  contained  in  this  answer. 
179 


Mark  12  :  31  The  Messages 

thyself.'  On  these  two  commandments  hang  all  the  law 
and  the  prophets."  Mark  adds  that  the  scribe  praises 
the  answer  and  pronounces  these  commandments  more 
than  all  burnt  offerings  and  sacrifices.  Jesus  says  to  him, 
"  Thou  art  not  far  from  the  Kingdom  of  heaven." 

7.  Jesus  Attacks  Ecclesiasticism 

Jesus  now  in  his  turn  assumes  the  aggressive  and  ex- 
poses the  ignorance  and  conventionalism  of  the  Jewish 
religious  leaders. 

(l)    Who  was  David's  Son  (Matt.  22  :  41-46;   Mark  12  :  35- 
37  ;    Luke  20  :  41-44)  ' 

He  suddenly  asks  the  scribes  a  technical  question.  The 
point  of  the  question  is  not  very  clear.  Jesus  naturally 
proceeds  on  the  commonly  accepted  opinion  of  the  Da- 
vidic  authorship  of  the  Psalms,  and  on  this  basis  asks  how 
in  Psalm  no  :  i  David  calls  the  Messiah  "Lord,"  al- 
though according  to  the  scribes  he  must  be  David's  son. 
This  question  raised,  no  doubt,  the  whole  issue  of  the  nat- 
ure of  the  spiritual,  prophetic,  and  Messianic  authority. 
For  the  average  ecclesiastic,  authority  must  always  be 
dead.  Yet  this  same  ecclesiastical  mind  professed  to  be 
looking  for  the  Son  of  David  to  be  lord,  and  to  lead  man- 

^  These  sayings  are  reflected  in  many  passages  in  Luke,  compare  ii  :  37- 
52 ;  13  :  34.  35- 

180 


of  Jesus  Mark  12  :  39 

kind  into  all  truth.  Such  a  one  must  be  a  living  voice 
and  be  superior  to  them.  The  opponents  of  Jesus  are,  at 
least  puzzled,  and  afraid  to  reply. 

(2)  Jesus   Warns  Against  the  Conventional  Religious  World 
(Matt.  23  :  1-12  ;  '   Mark  12  :  38-40  ;   Luke  20  :  45-47) 

The  scribes  Jesus  condemns,  speaking  strongly  accord- 
ing to  the  "  Narrative  "  (used  also  by  Luke) :  Beware  of 
the  scribes !  They  desire  to  walk  in  clerical  garb,  and  de- 
light in  the  honors  paid  them  in  public,  and  at  religious 
meetings.  They  like  to  figure  at  banquets,  and  rejoice  in 
signs  of  respect  for  their  office.  Matthew  adds,  however, 
a  curious  provision,  which  probably  belongs  to  the  earlier 

'  Matthew's  rendering  of  these  warnings  is  characteristic.  He  gathers 
sayings  found  elsewhere  in  Luke  (cf.  i8  :  14),  but  adds  material  of  his  own. 
It  is  not  difficult  to  see  the  antithesis  of  Hebrew  poetry  in  verses  8-io  (Dr. 
Briggs  would  add  verse  u,  making  a  shght  emendation  on  the  text). 

Be  ye  not  called  rabbi, 

For  one  is  your  rabbi ; 

But  ye  are  all  brethren ; 

And  call  no  man  father  on  earth, 

For  one  is  your  father  in  heaven  ; 

Nor  yet  be  called  masters, 

For  one  is  your  master,  Christ. 

Who  will  be  greatest  among  you. 
Let  him  be  your  servant ; 
Who  exalteth  himself. 
He  shall  be  humbled. 
Who  humbleth  himself, 
He  shall  be  exalted  (cf.  Luke  18  :  13). 
181 


Mark  12  :  40  The  Messages 

ministry  of  Jesus.  He  says  according  to  Matthew  :  these 
same  scribes  sit,  however,  in  Moses's  seat  as  the  official 
representative  of  a  system  within  which  we  all  are.  Do 
their  bidding,  but  do  not  do  their  works.  For  they  bind 
burdens  on  men's  backs  which  they  themselves  do  not 
touch  with  the  tips  of  their  fingers,  that  is  to  say,  pro- 
visions of  the  ceremonial  life  in  regard  to  eating  and 
drinking  which  the  wealthy  could  easily  obey,  but  which 
were  intolerable  to  the  poor.  They  do  their  works,  Jesus 
charges,  to  be  seen  of  men.  They  delight  in  the  insignia 
of  clerical  office,  and  make  their  clerical  dress  more  and 
more  pronounced. 

Jesus  then,  as  Matthew  tells  us,  forbids  titles  among  his 
followers.  He  follows  this  prohibition  by  the  prohibition 
of  the  title  "  father,"  as  applied  in  the  religious  world  to 
distinguished  teachers  or  doctors  of  divinity.  The  nar- 
rative as  found  in  Mark  and  Luke  introduces  the  specific 
charge  against  these  leaders  in  the  religious  world,  that 
they  "  devour  widows'  houses  "  by  questionable  commer- 
cial transactions  and  "  for  a  pretence  make  long  pray- 
ers." These  are  to  receive  the  greater  condemnation. 
Matthew  enforces  this  condemnation  by  words  found  in 
Luke  in  another  connection,  namely,  at  the  table  of  the 
Pharisee. 


182 


of  Jesus  Matthew  23  :  23 

(3)   The  Seven  Woes^  (Matt.  23  :  13-39;   Luke  11  :  42-52) 

Woe  unto  you  religious  teachers,  hypocrites,  for  you  The  narrow- 
shut  the  doors  of  the  Divine  Order  against  men.     Then  J-digious  ^ 
you  enter  not  in  yourselves,  and  vi^ill  not  permit  others  ^^^}\^^^^' 
to  enter  in  vi^ho  are  on  the  way  to  it. 

Woe  unto  you  religious  teachers,  hypocrites !  for  you  The  mis- 
compass  sea  and  land  to  make  a  convert,  and  when  he  is  S'the  re-^ 
become  so,  then  you  make  him  twice  as  great  a  deceiver  J'^°"^^  ^°^^'* 
and  hypocrite  as  yourselves.  15) 

Woe  unto  you,  blind  guides.    You  teach  men  how  to  The  ethical 
swear  falsely,  telling  them  that  if  they  swear  by  the  tern-  of  the'^re^^ 
pie,  or  the  altar,  it  has  no  meaning,  but  that  they  must  ^''^^^^  ^^^)^ 
not  swear  by  the  gold  of  the  temple  or  the  sacrifice.    You  16-22) 
blind  fools !     Which  is  greater,  the  gift  or  the  altar  that 
makes  the  gift  sacred  ?     Who  swears  by  the  altar,  swears 
by  it  and  all  that  is  on  it.    Who  swears  by  the  temple, 
swears  by  it  and  by  him  that  dwells  in  it.     Who  swears 
by  heaven,  swears  by  the  throne  of  God  and  him  that  sits 
upon  it ! 

Woe  unto  you  religious  teachers,   hypocrites,  for  you  The  mock 
dole  out  your  money  in  alms  and  gifts,  but  the  real  things  relfgious 
of  the  law,  judgment  and  mercy  and  faith,  you  leave  un-  "^^^^^^^ll^^' 
done.     These  you  ought  to  have  done  and  not  left  the 

»  These  woes  pronounced  by  Jesus  may  be  compared  to  Isaiah  5  :  8-24. 
They  are  in  the  exalted  prophetic  strain,  with  all  the  elaboration,  doubtless, 
of  prophetic  poetry,  much  of  which  is  lost  to  us  in  translation.  Compare 
the  shorter  version,  Luke  n  :  42-52.     See  Appendix  II. 

183 


Matthew  23  :  24  The  Messages 

other  things  undone.     You  blind  guides,  who  strain  out 

the  gnats  and  swallow  camels. 

The  hypoc-       Woc  uuto  you    religlous   teachers,   hypocrites !     You 

"eirgbus  ^     clean  the  outside  of  the  cup  and  the  plate,  but  within  you 

Tg^-'^lV^fiT^"  ^^^  ^^^^  °^  extortion  and  excesses.     (Here  perhaps  may  be 

added  the   charge  of   Mark   1 2  :  40  and   Luke  20  :  47.) 

They  who  devour  widows'  houses,  and  for  a  pretence  make 

long  prayers ;  these  shall  receive  greater  condemnation. 

You  blind  hypocrites  !  first  clean  the  inside  of  the  cup  and 

plate  that  the  outside  may  become  clean  also ! 

The  fair  Woe  unto  you  religious  teachers,  hypocrites!  for  you 

reh^ous     ^  ^^e  like  whitewashed  graves,  which  outwardly  look  well, 

^T-^ti^t)^'  ^^^  ^^^  within  full  of  dead  men's  bones  and  corruption. 

So  you  appear  outwardly  righteous  to  men,  but  inwardly 

you  are  full  of  hypocrisy  and  sin. 

The  burden      Woe  uuto  you  rellgious  tcachcrs,  hypocrites  !     You  put 

preSper-  up  tablets  to  past  teachers  and  adorn  the  tombs  of  the 

the"pL°rt  o/*"  righteous  ;  and  say,  If  only  we  had  lived  in  the  days  of 

*he  /eiigious  our  fathers  we  would  not  have  shared  in  the  blood  of  the 

world  (Matt. 

23 :  29-36)  prophets.  You  testify  that  you  are  the  legitimate  children 
of  those  who  slew  the  prophets.  Fill  up  the  measure  of 
your  fathers !  You  snakes,  you  brood  of  vipers,  how  can 
you  escape  the  judgment  of  Hades?  Now  look,  I  am 
sending  to  you  prophets,  and  wise  men,  and  teachers  ; 
and  some  of  them  you  will  kill  and  crucify,  some  of  them 
you  will  scourge  in  your  churches,  and  drive  them  from 
city  to  city,  that  upon  you  may  come  all  the  innocent 
184 


of  Jesus  Mark  13:1 

blood  shed  from  Abel  to  Zacharias  (cf.  2  Chron.  24  :  20)  ^ 
whom  you  slew  in  the  court  of  the  temple.  Truly  I  tell 
you,  all  these  things  will  be  visited  upon  this  generation. 

O,  Jerusalem,  Jerusalem,  which  killeth  the  prophets  !  Jesus's  cry 

And  stonest  them  that  are  sent  unto  thee  !  of  anguish 

How  often  would  I  have  gathered  thy  children  together  ?«n^(Matt!^" 

As  a  hen  gathereth  her  chickens  under  her  wing,  23  :  37-39) 

But  ye  would  not ! 

Behold  your  temple  is  left  unto  you  desolate, 

For  I  tell  you,  ye  shall  not  see  me  henceforth  till  ye  shall  say, 

Blessed  is  he  that  cometh  in  the  name  of  Jehovah  ! 

8.   The  Widow' s Farthing  QA2ixV  \2  \  \\-df\\  Luke 
21  :  1-4) 

Jesus  watches  the  gifts  as  they  are  brought  to  the  tem-  Liberality  to 
pie  treasury.     Among  the  well-to-do  comes  a  poor  widow,  timated^by" 
who  brings  two  small  coins.     Jesus  says  to  his  disciples  f^fark  12"* 
that  the  poor  widow  has  cast  in  more  than  all  the  rest.  43>  44) 
The  rich  of  their  superfluity  have  given  something,  she  of 
her  poverty  has  given  all  her  living. 

9.   The  Apocalypse  {^2,\X.iJ\, :  1-51  ;  Mark  13  :  1-37;  Luke 
21  :  5-36) 

This  apocalypse  is  given  very  exactly  in  all  three  gos- 
pels.    The  words   also   correspond   very  closely.     Even 

'  Son  of  Barachiah  is  probably  an   erroneous  addition   to  the  words  of 
Jesus,  arising  from  a  natural  confusion  of  two  men. 

i8S 


Mark  13:1  The  Messages 

where  Matthew  omits  some  things  given  by  Mark  (verses 
9,  10,  11),  it  is  because  he  has  included  the  saying  in  the 
discourse  of  directions  to  the  disciples  (cf.  Matt.  10  :  1-21), 
and  does  not  wish  to  repeat  them  ;  or  because  he  gives  the 
same  thought  in  another  form  (Matt.  24  :  46  ;  cf.  with 
Mark  13  :  33,  34). 

(i)    The  Introduction  (Matt.  24  :  1-3  ;  Mark  13  :  1-4  ;  Luke 

21:  5-7) 
The  disciples  from  the  Sea  of  Galilee  are  overcome  by 
the  beauty  of  the  temple  and  city,  as  they  watch  it  with 
Jesus  from  the  Mount  of  Olives.  Then  Jesus  makes  the 
solemn  prediction,  "  There  shall  not  be  left  one  stone 
upon  another  that  shall  not  be  thrown  down."  The  dis- 
ciples then  ask  him  when  these  things,  hinted  at  so  often, 
are  to  take  place  !  "  What  is  to  be  the  end  of  the  world, 
and  the  sign  of  Jesus's  coming  ?  "     Jesus  answers  : 

(2)   The  Beginnings  of  Woes  (Matt.  24  :  4-14  ;  Mark  13  :  5 -13; 
Luke  21 :  8-19) 

The  coming  False  Christs  will  arise,  wars  and  rumors  of  wars  will 
tIonai"S  b^  i^  the  air,  but  these  are  only  beginnings.  You  must 
SfatTT-  ^'^^  ^^  disturbed  by  them.  Nations  shall  rise  against 
4-14)  nations,   and  empire  against  empire.     Natural  disturb- 

ances will  also  mark  the  progress  of  history.     You  will  be 
persecuted,  and  led  before  kings  and  rulers.     But  never 
mind.    Be  not  overawed.    Before  these  things  can  happen 
186 


of  Jesus  Mark  13  :22 

you  will  have  accomplished  your  work  of  preaching  far 
and  wide.  At  all  times  of  stress,  the  Holy  Spirit  will  give 
you  wisdom  and  strength.  Be  not  over  anxious  about 
3'our  defence,  for  your  cause  is  God's.  Families  will  be 
divided  because  of  the  gospel.  Children  will  be  arrayed 
against  their  parents,  and  parents  against  their  children  ; 
and  you  will  be  hated  of  all  for  my  sake,  but  set  your- 
selves to  endure  with  patience  to  the  last. 

(3)   T/ie  Coming  Crisis  (Matt.  24  :  15-28  ;   Mark  13  :  14-23  ; 
Luke  21  :  20-24) 

Then  when  you  see  the  holy  sanctuary  in  imminent  Judgment 
danger  of  defilement  at  the  hands  of  rude  and  cruel  sol-  Jerusalem 
diers,  as  Daniel  predicted  (cf.  Daniel  12  :  11,  the  Sept.  J5.28)*  ^"^ ' 
rendering),  then  you  may  know  that  the  final  end  is  near. 
Let  those  in  Judea  flee  to  the  mountains  without  delaying 
to  collect  their  household  possessions.  Alas  for  the  help- 
less mothers  and  sucking  children  !  Pray  that  the  flight 
be  not  in  winter.  For  the  tribulation  will  be  unequalled 
in  history,  and  would  result  in  the  entire  blotting  out  of 
the  chosen  people  did  not  God  in  mercy  spare  them  and 
shorten  the  time  of  the  struggle.  So  beware  of  the  false 
prophets  with  their  signs  and  wonders.  The  very  heaven 
and  earth  will  seem  to  sympathize  with  the  catastrophe 
and  to  manifest  it  by  signs,  and  the  stars  shall  fall  and 
the  sun  be  darkened  and  the  moon  give  no  light.  Do 
not  follow   (Matthew   adds)  these  false  prophets.     For 

187 


Mark  13  :  23  The  Messages 

when  the  Son  of  Man  ^  really  comes  you  will  be  as  sure  of 
it  as  you  are  of  the  lightning  flash  which  illumines  the 
whole  sky.  Heed  no  one  who  promises  to  save  the  nation 
from  its  fate.  It  is  virtually  dead  and  must  become  the 
prey  of  the  devouring  Romans. 

(4)    The  Sign  of  the  Coming  (Matt.  24  :  29-36  ;    Mark  13  :  24- 
32  ;    Luke  21  :  27-33) 

Ethical  revo-     The  signs  in  the  heaven  and  commotions  upon  earth 

bTsigns  of    are  signs  of  the  moral  and  spiritual  upturning  which  pre- 

(Matt™i"^    cedes  the  coming  of  the  Son  of  Man,  who  shall  send  his 

29-36)  messengers   to  gather  the  spiritually  receptive  from  the 

four   quarters   of  the   earth.     The   illustrative  image  of 

this  is  the  fig-tree,  whose  leaves  foretell  the  coming  of 

summer. 

Heaven  and  earth  shall  pass  away, 

But  my  words  shall  not  pass  away. 

But  of  that  day  or  hour  knoweth  no  man, 

Not  even  the  angels  in  heaven  nor  the  Son, 

But  the  Father  only. 

(5)   The  Conclusion  (Matt.  24  :  37-51  ;    Mark  13  :  33-37; 
Luke  21  :  34-36) 

The  conclusion  differs  in  the  three  gospels.  Mark  con- 
cludes with  the  solemn  words  about  the  servant  left  to 
watch : 

1  Compare  Luke  17  :  24-31. 
188 


of  Jesus  Mark  13:36 

Watch  thereiore,  for  ye  know  not  when  the  lord  of  the  Be  ever 
house  is  coming  ;  whether  at  even  or  at  midnight,  or  at  (SaA  13 : 
cock-crowing,  or  in  the  morning  ;  lest  perhaps  coming  sud-  ^s) 
denly  he  find  you  sleeping.     And  what  I  say  unto  you  I 
say  unto  all — Watch  ! 

Luke  varies  the  admonition  and  says  : 

But  take  heed  to  yourselves,  lest  perhaps  your  hearts  Realizing 
are  preoccupied  with  feasting,  and  drinking,  and  the  cares  biutks^ith' 
of  this  life,  and  that  day  come  on  you  suddenly  as  a  snare :  arg^ch Jr^'ed 
for  so  shall  it  come  upon  all  them  that  dwell  on  the  face  (Luke  21 : 
of  all  the  earth.    But  watch  at  every  season,  making  sup-  ^ 
plication  that  you  may  prevail  to  escape  all  these  things 
that  shall  come  to  pass,  and  that  you  may  stand  before  the 
Son  of  Man. 

The  most  extensive  version  of  these  closing  words  of 
Jesus  is  given  by  Matthew.  He  uses  the  sayings  found 
in  Luke  17  :  24  to  introduce  the  same  figure  as  in  Mark  of 
the  Master's  coming  hour. 

For  as  in  the  time  of  Noah,  all  were  eating  and  drink-  And  faith- 
ing,  careless  of  coming  doom,  so  shall  it  be  in  the  day  of  charging 
the  coming  of  the  Son  of  Man.     "  Two  men  shall  be  in  a  (Mitt.'l"/ f 
field,  one  shall  be  taken  and  the  other  left.    Two  women  45-50 
shall  be  grinding  at  the  mill,  one  shall  be  taken  and  the 
other  left."     Then  Matthew  further  elaborates  the  figure 
of  the  servant  left  to  watch,  which  is  also  given  by  Mark, 
only  the  servant  is  described  in  his  unfaithfulness,  and 
found  and  punished.     The  lord  appoints  him  "  a  portion 
189 


Mark  13 :  37  The  Messages 

with  the  hypocrites :  there  shall  be  weeping  and  gnashing 
of  teeth." 

10.    The  Apocalyptic  Parables  (Matt.  25  :  1-46) 

With  two  striking  parables  and  a  vivid  picture  Matthew 
ends  this  discourse  of  Jesus. 

(i)   The  Wise  and  Foolish  Virgins  {Ma.tt.  25  :  1-13) 

Thought-         The  parable  emphasizes  the  simple  lesson,  "there  is  a 

be  n^o^exruse  possible  Sentence  of '  too  late.'  "    The  scene  is  the  village 

paredness     carriage  fcast.     Ten  maidens  go  to  meet  the  groom  and 

(Matt.  25 :  to  become  entitled  to  the  feast  and  merriment.  They  are 
1-13)  -' 

to  join  the  procession  with  their  lamps.     The  groom  's 

late.     They  sleep.    Their  oil  burns  out.     The  cry  which 

welcomes  the  bridegroom  awakens  them.      Five  have  a 

fresh  supply  of  oil,  but  only  enough  for  themselves.    Five 

have  no  oil.     They  rush  away  to  buy  it,  but  are  too  late, 

for  the  door  is  shut  and  they  have  lost  their  chance  to 

join  in  the  feasting.     The  lesson  is  simply,  "  Watch." 

(2)  The  Intrusted  Money  (Matt.  25  :  14-30 ;  cf.  Luke  19  : 
11-28) 

Spiritual  The  story  found  substantially  in  Luke  19  :  11-28  of  the 

gifts  are  in-      .   ,  ^       ,  •       v         .         .  ,  ,  .1  f 

trusted  to  rich  man  (or  kmg)  gomg  mto  a  far  country,  while  a  dis- 
(Matt°25r  ^^^'^^^  parable  in  many  respects,  emphasizes  the  same  gen- 
14-30)  eral  lesson  as  the  one  which   Matthew  most  properly 

190. 


of  Jesus  Matthew  25:45 

introduces  here.  We  are  not  only  to  watch,  but  the 
reward  of  watching  is  proportioned  to  our  faithfulness  to 
intrusted  responsibility.  Three  men  are  intrusted  with 
sums  according  to  presumed  ability.  They  are  to  invest 
with  care  for  their  lord.  One  receives  five  talents  and 
earns  five  more;  another  receives  two  which  he  doubles. 
The  third  hides  his  money,  and  does  nothing  for  his  lord. 
From  him  the  talent  is  taken  and  given  to  the  more  faith- 
ful one,  and  the  unprofitable  servant,  for  whom  there  is 
no  place  either  in  this  world  or  in  the  Kingdom,  is  thrust 
out  into  outer  darkness. 

(3)   The  Judgment  Scene  (Matt.  25  :  31-46) 

Jesus  closes  with  a  memorable  vision  of  judgment.    The  Judgment  is 
Son  of  Man  is  enthroned.     The  nations  are  gathered.    Hcof  ouroppor- 
separates,  as  a  shepherd  might,  the  sheep  from  the  goats.  S  waSeT^^ 
To  the  just  he  says,  "  Come,  you  blessed  of  my  Father,  in-  ^^^^"-  ^5  = 
herit  the  Kingdom  prepared  for  you  from  the  foundation 
of  the  world."     To  me  you  came  when  hungry,  thirsty, 
a  stranger,  sick  and  in  prison,  and  to  me  you  ministered. 
The  just  are  surprised ;  but  Jesus  assures  them,  "  Inas- 
much as  you  did  it  to  the  least  of  these  my  little  ones,  you 
did  it  unto  me."     To  the  unrighteous  he  says.  Me  you 
saw  hungry  and  thirsty,  a  stranger  sick  and  in  prison  and 
you  left  me  alone.     The  unrighteous  express  their  aston- 
ishment.    This  enthroned  Son  of  Man  they  had  surely 
never  seen.     "  Inasmuch,"  says  Jesus,  "  as  you  omitted  to 
191 


Matthew  25  :  46  The  Messages 

do  it  to  the  least  of  these  my  little  ones,  you  did  it  not  to 
me.^  And  these  shall  go  away  into  eternal  punishment, 
but  the  righteous  into  eternal  life." 


1  This  is  beautifully  arranged  by  Dr.  Briggs  as  follows : 

I 

When  the  Son  of  Man  shall  come  in  his  glory,  and  all  the  angels  with  him. 

Then  shall  he  sit  on  the  throne  of  hie  glory  : 

And  before  him  will  be  gathered  all  the  nations  : 

And  he  shall  separate  them  one  from  another, 

As  the  shepherd  separateth  the  sheep  from  the  goats  : 

And  he  shall  set  the  sheep  on  his  right  hand,  but  the  goats  on  his  left. 

II 

Then  shall  the  King  say  unto  them  on  his  right  hand, 

Come,  ye  blessed  of  my  Father,  mherit  the  Kingdom  ; 

Which  was  prepared  for  you  from  the  foundation  of  the  world ; 

For  I  was  an  hungered,  and  ye  gave  me  meat  :    I  was  thirsty,  and  ye  gave 

me  drink : 
I  was  sick,  and  ye  visited  me  :     I  was  in  prison,  and  ye  came  unto  me. 

Ill 

Then  shall  the  righteous  answer  him,  Lord ! 

When  saw  we  thee  an  hungered  and  fed  thee,  or  athirst  and  gave  thee 

drink? 
When  saw  we  thee  a  stranger,  and  took  thee  in  ?  or  naked  and  clothed 

thee? 
When  saw  we  thee  sick  and   visited  thee  ?  or  in  prison  and  came   unto 

thee? 
And  the  King  shall  answer  and  say  unto  them.  Verily  I  say  unto  you 
Inasmuch  as  ye  did  it  unto  one  of  the  least  of  my  brethren,  ye  did  it  unto 

me. 

192 


of  Jesus  Matthew  25  :  45 

IV 

Then  shall  the  King  say  also  unto  them  on  the  left  hand, 

Depart  from  me,  ye  cursed,  into  Gehenna, 

Which  is  prepared  for  the  Devil  and  his  angels  : 

For  I  was  an  hungered  and  ye  gave  me  no  meat :     I  was  thirsty  and  ye 

gave  me  no  drink, 
I  was  a  stranger,  and  ye  took  me  not  in ;  naked,  and  ye  clothed  me  not : 
I  was  sick,  and  ye  visited  me  not :  I  was  in  prison,  and  ye  came  not  unto 

me. 

V 
Then  shall  the  wicked  answer  him.  Lord  ! 
When  saw  we  thee  an  hungered  (and  did  not  give  thee  meat),  or  athirst 

and  (gave  thee  not  to  drink)  ? 
(When  saw  we  thee)  a  stranger  (and  took  thee  not  in)  or  naked  (and  clothed 

thee  not)  ? 
(When  saw  we  thee)  sick  (and  did  not  visit  thee),  or  in  prison  (and  did  not 

come  unto  thee)  ? 
Then  shall  he  answer  and  say  unto  them.  Verily  I  say  unto  you. 
Inasmuch  as  ye  did  it  not  unto  one  of  the  least  of  these,  ye  did  it  not  to  me ! 


193 


THE  PASSION  OF  OUR  LORD 


THE   PASSION   OF   OUR   LORD 


PREPARATIONS    FOR    THE    END 

From  Luke  (21  :  37,  38)  we  learn  that  it  was  the  habit 
of  Jesus  to  retire  from  the  city  as  the  evening  came.  He 
taught  eager  throngs  in  the  temple.  No  doubt  many  of 
the  messages  given  in  the  last  chapter  were  spoken  at  this 
time.     Now,  however,  the  end  draws  near. 

I.  His  Death  Resolved  Upon  (Matt.  26  :  1-5  ;  Mark 
14  : 1,  2  ;  Luke  22  :  i,  2) 

According  to  Matthew  Jesus  again  made  known  to  his 
disciples  in  distinct  terms,  "You  know  that  after  two  days 
the  Passover  cometh,  and  the  Son  of  Man  is  delivered  up 
to  be  crucified."  Mark  and  Luke  note  only  the  fact  that 
the  "  chief  priests  and  scribes  "  plot  to  take  Jesus.  Mat- 
thew adds  the  fact  that  the  plot  ripened  in  the  court  of 
Caiaphas. 

197 


Mark  14  : 3  The  Messages 

2.  The  Final  Anointing'^  (Matt.  26  :  6-13 ;  Mark  14  :  3- 
9;  cf.  John  12  :  1-8) 

Jesus  at  Bethany  in  the  house  of  Simon  the  leper  is  at  a 
supper,  into  whose  details  John  goes  more  fully  than  our 
narrative.  There  a  woman  comes  with  an  alabaster  box 
or  jug  of  precious  ointment.  She  anoints  Jesus's  head 
with  the  oil.  But  some  murmur  at  the  waste,  saying  it 
might  have  been  sold  and  given  to  the  poor.  The  reply 
of  Jesus  is  in  elevated  style  : 

Value  of  Why  do  you  trouble  the  woman, 

vSTmLT"  ^^^  ^^^^  wrought  a  good  work  on  me. 

26: 10-13;  The  poor  ye  have  with  you  always. 

'4  •  Me  you  have  not  with  you  always. 

She  hath  done  what  she  could, 
Hath  anointed  before-hand  my  body  for  burial. 
Truly  I  say,  where  the  gospel  is  preached 
In  the  whole  of  the  world  this  thing  she  hath  done 
Shall  be  talked  of  in  memory  of  her  1 

Thus  Jesus  teaches,  "  You  must  not  censure  this  lov- 
ing personal  service.  No  amount  of  almsgiving  takes  the 
place  of  the  loving  touch.  You  will  have  plenty  of  op- 
portunity to  give  alms.  This  service  of  love  will,  how- 
ever, be  remembered  wherever  the  gospel  goes.  For  it 
will  be  thought  of  in  connection  with  the  impending 
catastrophe." 

1  Compare  the  note  on  page  92  on  Luke  7  :  36-50. 
198 


Mark 
6-9) 


of  Jesus  Mark  14  :  17 

3.  The  Betrayal  Planned  (Matt.  26  :  14-16 ;  Mark  14  : 

10,  II  ;  Luke  22  :  3-6) 

The  fourth  cfospel  makes  Judas  the  objector  to   the  The  treach- 

.  .  .         ,  ^    ery  of  Judas 

waste  of   the  ointment;   our  narrative  simply  connects  (Mark  14: 
intimately  the  scene  of  the  anointing  with  Judas's  treach-  ^°'  "^ 
ery.     He  goes  to  the  ecclesiastical  authorities,  and  they 
covenant  with  him  for  money  to  betray  Jesus.  ^     He  offers, 
no  doubt,  to  lead   the  officers  of  the  temple  to  Jesus's 
customary  evening  resort. 

4.  The  Passover  Preparation  (Matt.  26  :  17-21  ;    Mark 

14  :  12-17  ;  Luke  22  :  T-i';^ 

Jesus  sends  two  of  his  disciples — Luke  names  them  as  a  sign  given 
Peter  and  John — to  prepare  the  Passover.     A  man  bear-  JJe  p^rospec- 
ing  water  is  the  sign  to  them,  perhaps  arranged  before- ['j^*^Jj^°^j^^ . 
hand  by  Jesus,  to  enter  a  house  whose  owner  is  to  be  the  12-17) 
willing  host.     There  they  are  to  make  ready  the  Pass- 
over. 

1  Matthew  gives  the  amount,  but  he  has  so  evidently  Zechariah  ii  :  13 
and  the  probably  corrupted  text  in  mind  that  it  is  hard  to  resist  the  con- 
clusion that  the  amount  may  have  been  later  transferred  to  the  narrative. 


199 


Mark  14 :  18 


The  Messages 


II 


The  horror 
of  the  be- 
trayer's 
treachery 
(Mark  14: 
18-21) 


THE    LAST    SUPPER 

I.   The  Prophecy  of  Betrayal  (Matt.   26  :  21-25  ;  Mark 
14  :  18-21  ;  Luke  22  :  21,  22) 

When  the  disciples  are  gathered  about  the  table  Jesus 
predicts  in  solemn,  prophetic  manner  the  approaching  be- 
trayal. All  are  sorrowful  and  alarmed,  saying  :  Is  it  I } 
since  Jesus  has  said-: 

Truly  I  tell  you,  one  of  you  shall  betray  me, 
Alas,  even  one  that  dips  in  the  dish  with  me. 
For  the  Son  of  Man  goeth,  indeed,  as  is  written, 
But  woe  unto  that  man  by  whom  he's  betrayed  ; 
For  that  man  'twas  good  had  he  never  been  born. 

That  is  "  Alas  !  one  of  my  nearest  intimates  will  vio- 
late all  the  laws  of  relationship.  He  will  share  food  with 
me,  and  then  deliver  me  to  death.  Well !  So  indeed 
the  eternal  redemption  work  will  go  on,  but  woe  to  the 
wretched  instrument  in  the  betrayal.  His  life  is  far  worse 
than  wasted." 

2.  Rivalry  Rebuked  (Luke  22  :  24-30) 

Luke's  well-known  method  of  dividing  up  Jesus's  say- 
ings to  illustrate  the  progress  of  the  narrative  casts  no 
doubt  on  the  genuine  character  of  the  teaching  which  he 
200 


of  Jesus  Mark  14  :  28 

adds  at  this  point.     It  is  a  fair  question,  however,  whether  Jesus's  wish 
it  belongs  just  here.     He  tells  us  that  Jesus  sitting  with  Passove^ 
the  twelve  says,  "  How  earnestly  have  I  longed  to  eat  this  h^siktie^^ 
Passover  with  you,  before  I  suffer,  for  I  tell  you  I  w411  '^^"^  (^uke 

''  ■'  22 :  24-30J 

not  eat  it  (again)  until  all  is  ready  in  the  Kingdom  of 
God,  that  is,  until  I  enter  in  glory  upon  the  full  social 
triumph."  At  this  point  Luke  says  contention  arose 
among  them,  at,  no  doubt,  the  naming  of  the  Kingdom, 
and  Jesus  must  rebuke  their  ambition  (cf.  Matt.  20:25- 
28).  This  he  does  in  words  already  commented  upon 
(page  155),  save  only  the  addition,  "  You  are  they  which 
have  stood  by  me  in  my  trials,  and  I  appoint  you  just  as 
my  Father  appoints  unto  me  a  kingdom,  that  you  may 
share  with  me  the  companionship,  the  privileges,  and  the 
authority  in  the  coming  divine  order." 

3.  Peter's  Denial  Foretold  (Matt.  26  :  31-35  ;  Mark 
14  :  27-31  ;  Luke  22  :  31-38) 

The  simple  narrative  given  by  Mark  and  Matthew  is 
elaborated  by  Luke  in  an  interesting  way.  According 
to  the  "  Narrative  "  Jesus  says  to  the  disciples,  "All  of 
you  shall  be  deeply  disappointed  in  me  this  night ;  for  it 
is  written,  I  will  smite  the  shepherd,  and  the  sheep  of  the 
flock  shall  be  scattered  abroad  "  (Zech.  13:7).  Then  he 
adds  words  they  could  not  have  understood.  "  But  after 
I  am  raised  up  I  shall  go  before  you  into  Galilee."  To 
this  Peter  indignantly  replies,  "  If  all  shall  be  disappointed 


Mark  14  :  29  The  Messages 

in  you  I  will  never  be  untrue  to  you  or  be  disappointed." 
Luke's  version  includes  a  spontaneous  address  to  Peter  : 
"  Simon,  Simon,  Satan  (or  the  tempter)  asks  to  get  you 
that  he  might  sift  you  like  wheat,  but  I  have  made  supplica- 
tion for  you,  that  your  faith  should  not  fail ;  but  when  you 
Peter  prom-  havc  tumcd  again  strengthen  your  brethren."     On  Peter's 
cy  OMatt!^""  assertion  of  his  constancy  Jesus  says,  according  to  the 
26:33)         "Narrative,"  "Indeed   I  tell  you  that  this  night  before 
the  cock  crow  you  will  deny  me  three  times  "  (Matthew), 
or  "  Verily  I  say  to  you  that  this  night  before  the  cock 
crow  twice   you  will  deny  me  three  times "  (Mark ;  cf. 
Mark  14  :  72).     Luke  makes  Jesus  close  this  warning  by 
recalling  the  direction  given  the  seventy  (or  twelve  ;  com- 
pare page  126)  not  to  make  preparation,  and  tells  them 
that  from  now  they  are  wanderers  on  the  earth.     As  the 
heralds  of  the  Kingdom  in  Judea  they  were  fellow  cit- 
izens and  could  demand  as  heralds  their  support.     Now 
they  go  forth  as  strangers.     "  And  he  that  has  a  purse 
shall  take  it,  and  so  also  a  wallet.     And  if  one  has  no 
The  need  of  sword  (the  accompauimcnt  of  a  long  journey  from  home), 
aradon^o?^  l^t  him  Sell  his  cloak  and  buy  one.     You  are  going  out  to 
(Luk?22^     struggle  and  to  conflict ;  the  preparation  is  for  war  and  not 
31-38)  peace   (cf.    Matt.    10:34).      For   I   tell  you   the   proph- 

ecy '  And  he  was  numbered  with  the  transgressors '  has 
found  its  fulfilment  in  me,  as  indeed  all  written  about 
me."  The  confused,  troubled  disciples  do  not  under- 
stand the  matter,  and  produce  two  swords.  Jesus  says 
202 


of  Jesus  Mark  14  :  22 

gently,  "  It  is  enough  !  "     That  is  to  say,  "  You  do  not 
understand  me  yet.     You  will  in  the  near  future." 

4.  The  Last  Supper  (Matt.  26  :  26-29  ;  Mark  14  :  22-25  I 
Luke  22  :  17-20  ;  cf.  i  Cor.  11  :  23-26) 

Luke  speaks  (22  :  17)  of  a  cup  before  the  bread  ;^  but  The  symbols 
Matthew  and  Mark  begin  their  account  with  the  bread,  unior(Matt. 
which  was,  of  course,  unleavened,  and  may  have  been  ^^  •  ^^'^9) 
wrapped  in  bitter  herbs.     This  was  the  regular  giving  of 
the  dipped  unleavened  bread  of  the  Passover  feast.     As 
Jesus  gave,  he  said,  "  Take,  eat,  this  is  my  body  "  (Luke 

1  The  Passover  feast  had  the  following  order :  (i)  The  prayer  of  the 
father  (or  master  of  the  feast)  and  the  first  cup  of  wine.  (2)  The  meal  was 
served  with  bitter  herbs  and  a  prayer  of  thanksgiving.  (3)  The  unleavened 
bread  and  the  broth  {Charoset),  the  lamb  and  the  flesh  of  the  freewill  offer- 
ing were  eaten.  (4)  Then  the  bitter  herbs  were  dipped  in  the  broth  and  all 
ate  of  it.  (5)  The  second  cup  was  then  mixed  (the  cup  of  Luke)  and  the 
Passover  story  was  recited.  (6)  Then  the  "  Hallel"  was  sung  (Pss.  113, 
114)  and  a  prayer  of  thanksgiving  was  offered,  after  which  the  second  cup 
was  drunk.  (7)  Then  the  father  (or  master)  washed  his  hands,  broke  the 
unleavened  bread,  blessed  the  giver  of  all  bread ;  he  then  wrapped  a  piece  of 
the  bread  in  bitter  herbs,  dipped  it  in  the  broth  ( Charoset,  a  broth  made  of 
dates  and  fruit  and  of  a  red  color)  and  ate  it  with  a  prayer  of  thanksgiving, 
so  also  some  of  the  freewill  offering  {^Chagigd);  then,  also,  with  a  prayer, 
some  of  the  lamb.  (8)  Now  all  must  eat  and  finish  the  lamb  save  for  a 
small  last  piece,  which  the  father  (or  master)  eats,  and  afterward  washes  his 
hands.  Then  the  third  cup  was  drunk,  and  the  second  part  of  the  "Hallel" 
(Pss.  1 1 5-1 18)  was  sung.  Then  sometimes  additional  cups  were  drunk  and 
Psalms  120  to  137  were  sung,  and  the  party  dispersed  with  a  prayer  of  ben- 
ediction. 

203 


Mark  14  :  23  The  Messages 

adds,  "  which  is  given  for  you  :  this  do  in  remembrance 
of  me  ").  Then  he  took  the  cup,  and  giving  thanks  he 
said,  "  This  is  my  blood  of  the  testament  which  is  shed 
for  many,  truly  I  tell  you  I  will  drink  no  more  of  the  fruit 
of  the  vine,  until  that  day  when  I  drink  it  new  in  the  King- 
dom of  God."  Matthew  adds,  "with  you  in  my  Fa- 
ther's Kingdom."  Luke  has  a  different  formula  :  "  This 
cup  is  the  new  testament  in  my  blood,  which  is  poured  out 
for  you."  Thus  Jesus  says  plainly,  "  I  am  going  away. 
My  passover  journey  is  to  death.  Drink  these  emblems 
as  the  symbols  of  my  presence  until  the  Kingdom  come. " 
Even  though  the  early  "  Narrative "  has  no  injunction 
about  a  repetition  of  this  feast,  it  was  natural  that, 
changed  to  suit  altered  circumstances,  women  admitted, 
and  the  sacrificial  elements  left  out,  this  custom  should 
be  at  once  established  as  the  memorial  feast  of  our  Lord, 
and  as  in  accordance  with  his  will.  Thus  Paul  and  Luke 
both  intimate  that  it  was  established  at  Jesus's  request. 
After  the  last  cup  was  drunk  the  hymn  was  sung  (Pss. 
120  to  137)  and  all  went  out  to  the  Mount  of  Olives. 


204 


of  Jesus  Mark  14  140 

III 

THE     GARDEN     OF    GETHSEMANE.^      JESUS'S     FINAL 
STRUGGLE  WITH  TEMPTATION  (Matt.    26   :  36-56  ; 

Mark  14  :  32-42  ;  Luke  22  :  39-46) 

In  this  scene  the  "  Narrative  "  is  vivid  and  circumstan-  The  hour  of 
tial.     Luke  adds  the  angel's  visit  and  says  that  the  drops  ^mS  14 : 
of  sweat  were  as  blood.     Matthew  and  Mark  tell  how^^-a?) 
Jesus  separates  himself  from  the  disciples,  taking  only- 
Peter,  James,  and  John,  and  going  a  little  distance  says 
to  them,  "  My  soul   is   exceeding  sorrowful,   even  unto 
death  :  abide  you  here  and  watch  with  me."     That  is : 
"  My  heart  is  breaking  under  this  strain  of  coming  ap- 
parent defeat,  watch  with  me  ! "      Then  going  forward 
he  prays,  "  Oh,  my  Father,  if  it  be  possible  let  this  cup  The  prayer 

,  ,     ,  ^       ...    ,  ,  -1     >>  of  Jesus 

pass  from  me ;  nevertheless  not  as  I  will,  but  as  thou  wilt.    (Mark  14 : 
•'  This  cup  of  bitter  sorrow  I  would  if  possible  escape,  but  ^^'  '^^' 
thou  knowest  best.     Do  thy  will !  "     Returning  he  finds 
the  disciples  sleeping,  and  says  to  Peter,  What !  could  you 
not  watch  with  me  one  hour  ? 

Watch  and  pray  that  ye  enter  not  into  temptation,  The  disci- 

The  spirit  indeed  is  wiUing,  but  the  flesh  is  weak.  (ilLk^"^^^ 

Again  he  prays,  and  returning  he  finds  them  sleeping  ^  ' 
again,  "  For  their  eyes  were  heavy,"  and  they  know  not 

1  An  open  garden,  somewhere  between  the  brook  Kedron  and  the  slope  of 
the  Mount  of  Olives. 

205 


Mark  14:41  ^^^  Messages 

what  to  reply  to  him.     The  third  time  he  says,  "  Sleep 
on  now  and  take  your  rest,  I  have  now  triumphed  over 
my  temptation.     My  soul  is  at  peace."     But  at  that  mo- 
ment Jesus  realizes   the  betrayal  is  imminent  and  ex- 
claims, "  It  is  enough,  the  hour  is  come !    The  Son  of 
Man  is  betrayed  into  heathen  hands  !  Get  up  !  We  must 
go,  he  that  betrays  me  is  near !  "     It  was  too  late.    Judas 
approached  and  with  the    sign  of  a  kiss  pointed    out 
The  betray-  Jesus.      Here  the  narratives  are  not  clear  as  to  the  ex- 
?Marki4?^  act  Order.     Matthew  makes  Jesus  say,  "Friend,  do  that 
43-50)  £qj.  ^j^jj^jj  you  are  come !  "  and  then  follows  the  incident  of 

the  sword  drawn  and  the  ear  of  an  attendant  is  cut  off. 
John  says  Simon  Peter  did  this.  Luke  adds  that  Jesus 
healed  him.  Matthew  elaborates  Jesus's  defence.  First 
he  rebukes  Peter,  "  Put  up  your  sword  again  into  its  place. 
For  all  they  that  take  the  sword  shall  perish  by  the 
sword.  My  method  is  not  force.  Or  do  you  think  that 
I  could  not  ask  my  Father  now,  and  he  would  send  me 
twelve  legions  of  angels  ?  "  Later,  according  to  all  ac- 
counts he  says,  "  Are  you  come  out  as  against  a  bandit, 
with  swords  and  sticks  to  seize  me !  I  sat  daily  in  the 
temple  teaching  and  you  did  not  take  me.  But  this  is 
done  that  the  scriptures  may  be  fulfilled."  Then  all  for- 
sook him  and  fled.  One  even  left  his  garment  in  their 
hands  and  fled  naked  away  (Mark  14  :  51,  52). 


206 


of  Jesus  Mark  14  :  61 

IV 

THE    TRIAL    BEFORE    THE    SANHEDRIN 

I.  Jesus  Arraigned  (Matt,  26  :  57-68 ;  Mark  14  :  53-65  ; 
Luke  22  :  54-65) 

The  simple  "  Narrative"  gives  us  the  clearest  account.  Jesus  before 
Luke's  version  is  founded  on  it  and  really  adds  nothing  sia^stkai^' 
to  it,  but  he  has  confused  the  arraignment  before  Caiaphas  ^^^^^  ^^\^^ 
and  the  formal  condemnation  of  the  early  morning  ses- 
sion. Jesus  is  brought  straight  before  the  ecclesiastical  con- 
spiracy. Matthew  tells  us  that  Caiaphas  was  the  leader 
(compare  the  account  in  John).  In  his  presence  false 
witnesses  rehearse  an  isolated  saying  of  Jesus's  to  the 
effect  that  he  was  to  destroy  the  temple  and  rebuild  it  in 
three  days  (compare  John  2  :  19),  and  two  concur  in  it  as 
the  law  required  (Num.  35  :  30;  Deut.  17  :  6).  This  be- 
comes one  of  the  accusations  upon  which  Jesus  was  really 
put  to  death  (cf.  Mark  15  :  29,  30),  although  even  here 
Mark  says  the  agreement  was  not  exact  (14  :  59).  Then 
the  High-priest  demands  an  answer  from  Jesus,  "  I 
charge  you  by  the  living  God,  that  you  tell  us  whether 
you  are  the  Christ  the  Son  of  God }  "  "  Are  you  the 
expected  divine  Messiah  ?  "  Jesus  replied  boldly  to  the 
question,  "  I  am !  And  you  shall  see  the  Son  of  Man 
sitting  at  the  right  hand  of  power,  and  coming  with  the 
207 


Mark  14  :  62  The  Messages 

clouds  of  heaven."     Declaring  that  this  was  blasphemy, 
the  High -priest  tears  his  tunic,  and  calls  for  conviction,  in 
which  his  obedient  satellites  readily  concur.     But  now 
Jesus  is  con-  the  formal  condemnation  must  take  place,  and  meanwhile 
mocked"      Jcsus  is  mockcd  and  smitten  in  the  open  space  before  the 
(Mark  14  :    court-room,  thosc  striking  him  demanding  of  him  super- 
natural knowledge  of  their  names. 


2.  Peter's  Denial  (Matt.  26  :  58,  69-75  ;  Mark   14  :  54, 
66-72  ;  Luke  22  :  54-62) 

Peter,  The  "  Narrative  "  as  in  Mark  is,  no  doubt,  the  founda- 

th™maids,^  tion  for  both  the  versions  of  Matthew  and  Luke  and  may 
fnirki^^"^  be  accepted  as  the  primitive  record.  While  Jesus  is  being 
54)  mocked,  the  maids  of  the  palace  notice  Peter,  who  has  fol- 

lowed afar  off  and  stands  warming  himself  in  the  court. 
One  remarks  on  his  Galilean  accent,  made  familiar,  no 
doubt,  by  the  teaching  of  Jesus,  and  says,  "  You  were 
with  the  Nazarene  Jesus  ! "  Peter  denies  this,  and  the 
cock  crows.  When  he  goes  out  into  the  porch  other 
maids  make  the  same  remark.  Peter  denies  again  and 
then  a  third  time  with  an  oath.  Again  the  cock  crows, 
whereupon  Peter  remembered  the  words  of  Jesus,  went 
out  and  wept  bitterly.  Luke  says  that  Jesus  '*  turned  and 
looked  upon  Peter."  This  is  possible,  although  the  "  Nar- 
rative "  does  not  say  so,  and  Jesus  was  certainly  not  on 
the  porch  outside  (cf.  John  18  :  15,  16). 
208 


of  Jesus  Mark  15: 1 

3.   The  Morning  Session  (Matt.  27  :  i-io;  Mark  15  : 
1-5 ;  Luke  22  :  dd  to  23  :  i) 

Jesus  has  been  condemned.     But  the  power  of  death-  Death  de- 
sentence  was  reserved  now  by  Rome.     So  the  members  (^lark  15 : 
of  the  Sanhedrin  take  counsel  how  to  induce  Pilate,  the  ^'^^ 
Roman  procurator,  to  pronounce  such  a  sentence  upon 
him.      At  dawn,  being  all  assembled,  Jesus  is  bound  and 
taken  to  Pilate. 

At  this  session  Judas  appears,  according  to  Matthew  The  remorse 
27  :  3-10  and  Luke's  account  in  Acts  i  :  18,  19,  and  re- (Matt.?/: 
turns  the  money  paid  him  for  the  betrayal.     He  sees  now  2'^°^ 
the  serious  outcome,  and  remorse  overtakes  him.     The 
chief  priests  refuse  the  money  for  the  temple  treasury'. 
According  to  Acts,  Judas  seems  to  have  bought  a  field 
(i  :  18) ;    according   to   Matthew,   after  his  suicide   the 
priests  bought  it.      Matthew  attributes  to  Jeremiah  the 
prophecy  of  Zechariah  ii  :  13,  following  also  the  corrupted 
text. 


THE    TRIAL   BEFORE   PILATE    (Matt.  27   !  II-I4; 

Mark  15  :  2-5  ;  Luke  23  :  1-12) 

The  "  Narrative  "  knows  nothing  of  a  sending  of  Jesus  to  Jesus  sent 
Herod  by  Pilate.     Luke  alone  gives  us  this  incident.    Nor  (Luk?  23 : 7. 
209  ") 


Mark  15:2 


The  Messages 


is  it  given  in  the  John  tradition ;  but  the  incident  is  strik- 
ing and  not  improbable.  The  accusation  before  Pilate 
is  that  Jesus  made  himself  out  a  king.  According  to  the 
early  "  Narrative  "  Jesus  answers  nothing,  so  that  Pilate 
Pilate's  atti-  woudcrs.  Pilate  offers  to  release  Jesus  as  an  act  of  grace. 
The  crowd  demands  Barabbas.  Thus  the  political  world 
contemptuously  rejects  Jesus.  The  indifference  of  Pilate 
is  his  condemnation.  Matthew  alone  tells  us  of  Pilate's 
wife  warning  him  of  the  danger  in  condemning  Jesus,  as 
"  She  had  suffered  many  things  in  a  dream  on  account 
of  this  righteous  man."  Pilate  then  releases  Barabbas, 
and,  washing  his  hands  of  the  matter  as  though  he  had 
any  right  to  shift  the  responsibility  on  to  others,  and 
scourging  Jesus,  orders  him  to  be  crucified.  The  mock- 
ing of  the  soldiers  in  the  court  of  the  praetorium  then  fol- 
lows. 


tude  of  in- 
difference 
(Mark  15  : 
2-5) 


Pilate's 
wife's  plea 
(Matt.  27: 
19) 


VI 


THE  CRUCIFIXION  (Matt.  27  :  32-56  ;  Mark 
15  :  21-41  ;  Luke  23  :  32-49) 

Jesus  fore-  Mark's  "  Narrative  "(15:21)  gives  us  the  names  of  two 
e^tVbie  con- evidently  well-known  Christians,  whose  father,  coming 
sequence  of  \^q^^  from  the  field,  was  compelled  to  bear  the  cross  un- 

his  rejection  .  r    r^  u 

(Luke  23:  der  which  Jesus  staggered.  "Simon  of  Cyrene  was  the 
""^"^'^  father  of  Alexander  and  Rufus."     Luke  (23  :  28-31)  adds 

210 


of  Jesus  Mark  15  124 

to  the  description  of  the  path  of  sorrows  the  words  of  Jesus 
to  the  weeping  women. 

Daughters  of  Israel  weep  not  for  me, 

But  weep  for  yourselves  and  your  children. 

Behold  the  days  come  in  which  they  shall  say, 

Blessed  the  barren  and  the  wombs  that  never  bare. 

And  the  breasts  that  have  never  given  suck. 

When  they  shall  say  to  the  mountains,  fall  on  us, 

And  to  the  hills,  bury  us  ! 

For  if  they  do  these  things  in  the  green  tree 

What  shall  be  done  in  the  dry  ? 

Thus  Jesus  says,  "  Do  not  lament  over  me ;  the  real  dis- 
aster is  the  inevitable  catastrophe  that  is  yet  to  overtake 
Israel.  Then  children  will  be  looked  on  as  added  misery, 
and  men  will  long  for  death.  For  my  death  is  only  a  sign 
of  what  is  coming." 

Two  malefactors  are  led  with  Jesus  to  Golgotha,  the  Jesus  is 
skull-like  place,  where  the  drink  of  wine  and  drugs  is(Matt.%7: 
offered,  by  which  the  agony  was,  in  some  degree,  abated.  ijU^f-^Luke 
Jesus  refuses  the  mixture.     There  Jesus  was  crucified  23 :  33) 
between  the  two  thieves,  and  in  this  connection  Luke 
gives  us  (23  :  34)  the  first  of  the  traditional  sayings  : 

Father,  forgive  them :  for  they  know  not  what  they  do. 

The  soldiers  below  the  cross  distribute  the  poor  gar- 
ments of  the  condemned,  and  for  Jesus's  seamless  tunic 
211 


Mark  15  :  24  The  Messages 

Lots  are  cast  they  cast  lots.     Abovc  the  cross  the  "  Narrative  "  tells  us 

forjesus's  ,       .  .    ^. 

garments      was  the  inscription  : 

(Mark  15 ; 

24)  , 

THE   KING  OF  THE  JEWS.^ 

Jesus  is  The  crowd  mock  him,  and  two  taunts  are  particularly 

SSSk'ls:     ^^"S  ^t  him,  "  Thou  destroyest  the  temple  and  buildest  it 
29-32)  in  three  days  ! "  and  yet  you  are  helpless  on  the  cross ; 

and,  "  He  is  the  King  of  Israel,  he  saved  others,  himself 
he  cannot  save,"  that  is,  "  You  claim  to  be  the  Messiah  to 
save  Israel  and  you  cannot  even  save  yourself  ! "  Mat- 
thew adds  the  taunt,  "  He  trusted  in  God  ;  let  him  deliver 
him  now,  if  he  desireth  him  :  for  he  said,  I  am  the  Son 
of  God."  In  these  taunts  the  two  other  victims  join. 
According  to  Luke,  however,  one  only  scoffs,  saying, 
"  Are  not  you  the  Christ  ?  Save  yourself  and  us."  The 
other  rebukes  him,  and  says,  "  Do  you  not  fear  God, 
seeing  we  suffer  the  same  judgment,  but  we  suffer  justly, 
and  receive  the  due  reward  for  our  deeds,  but  this  man 

*  John  tells  of  the  dispute  with  Pilate,  the  Jews  wanting  the  inscription  to 
read,  "He  said  I  am  King  of  the  Jews."  But  Pilate  will  not  thus  make 
himself  the  mere  tool  of  the  Sanhedrin.  If  Jesus  deserved  death  it  was 
only  as  a  political  pretender,  and  as  such  Pilate  stamps  him.  The  words 
over  the  cross  are  said  by  John  to  have  been  written  in  Hebrew,  Latin,  and 
Greek. 

Matt.    This  is  Jesus the  King  of  the  Jews 

Mark    the  King  of  the  Jews 

Luke    This  is the  King  of  the  Jews 

John    Jesus  of  Nazareth  the  King  of  the  Jews 

212 


of  Jesus  Mark  15  140 

has  done  nothing  wrong."  Then  follows,  according  to 
Luke,  the  second  traditional  saying  of  the  cross.  The 
thief  turns  to  Jesus  and  says,  "  Jesus,  remember  me  when 
you  come  into  your  Kingdom,"  and  Jesus  replies  : 

Truly  I  tell  you,  to-day  you  will  be  with  me  in  Paradise  !  The  cry  of 
(Luke  23  :  43.)!  Im  JhFeT^" 

The  "  Narrative  "  as  given  in  Matthew  and  Mark  gives  J3"''* '^^' 
only  one  more  word  of  Jesus  on  the  cross,  which  is  omit- 
ted by  Luke  and  John.     "  Eloi,  Eloi,  Laina  Sabachthani, 
or  My  God,  my  God,  why  hast  thou   forsaken   me?" 
The  afternoon  darkens  and  many  seem  impressed.     One 
— no  doubt  a  soldier — not  understanding  the  dialect  fully, 
thinks  Jesus   calls   Elijah,  about  whom    he  has    some 
shadowy  knowledge,  and  says,  offering  Jesus  wine  on  a  Jesus  again 
sponge,  "  Let  us  see  if  Elijah  comes  to  take  him  down."  ("mSc  1^^ 
Jesus  cries  with  a  loud  voice.     Luke  alone  gives  the  cry  :  3^^ 
Father,  into  thy  hands  I  commend  my  spirit,  and  died.  J?P"^,  ^^^5. 
The  veil  of  the  temple  was  torn  in  two,  from  the  top  37) 
to  the  bottom.     The  memory  of  the   awful  event  was 
coupled  in  the  minds  of  the  early  Christians  with  natural 
convulsions,  and  Matthew  even  says  that  men  were  raised 
up   from  the  dead.     The    centurion   standing   by  said, 
"  Truly  this  man  was  the  Son  of  God."    And  the  women, 
Mary  Magdalene,  and  Mary  the  mother  of  James  and 

1  Between  these  two  sayings  of  the  cross  given  by  Luke  it  is  usually 
thought  John's  saying  "  Woman,  behold  thy  Son  !  Behold  thy  Mother  !  " 
is  to  be  inserted. 

213 


Mark  15:41 

Joses,  and  Salome  stood  watching  all  these  happenings 
from  afar.^ 

1  John  adds  other  sayings  so  that  seven  may  be  arranged  about  as  fol- 
lows :  (i)  Luke  23  :  34.  (2)  John  19  :  26,  27.  (3)  Luke  23  :  43.  (4)  Matt. 
27  :  46.     (5)  John  19  :  20.     (6)  John  19  :  30,  and  (7)  Luke  23  :  46. 


214 


THE  RESURRECTION   OF  THE 
CHRIST 


THE   RESURRECTION   OF   THE 
CHRIST 


THE    GRAVE 

I.    With  the  Rich  in  his  Death  (Matt.  27  :  57-61  ;  Mark 
15  :  42-47;  Luke  23  :  50-55) 

Joseph  of  Arimathasa,  a  councillor  of  social  importance  Jesus  is  laid 
and  wealth,  begs  the  body  of  Jesus  from   Pilate.     Luke  madHomb 
says  he  had  not  consented  to  the  Sanhedrin's  deed,  and  ^^Ifyl' ''^' 
the  "  Narrative  "  assures  us  that  "  he  was  looking  for  the 
Kingdom  of  God. "     That  is,  was  expectant  of  the  Mes- 
sianic coming.     Pilate  is  surprised  at  the  suddenness  of 
the  decease,  but,  making  inquiry  of  the  commanding  offi- 
cer, assures  himself  of  the  fact  and  gives  consent.    Joseph 
wrapped  the  body  in  a  clean  linen  cloth,  and  laid  it  in 
his  new-made  tomb.     Some  of  the  women  go  to  prepare 
spices  for  embalming  the  body  so  soon  as  the  law  would 
permit  it  (but  cf.  John  19  :  39,  40) ;  however,  Mary  Mag- 
dalene and  Mary  the  mother  of  Joses  remain  there  "  sit- 
ting over  against  the  sepulchre." 
217 


Matthew  27  :  62  The  Messages 


2.    The  Watch  (Matt.  27  :  62-66  ;  28  :  n-15) 

The  grave  Matthew  alone  relates  how  the  ecclesiastical  authorities 
soldiers  petitioned  Pilate  to  have  the  tomb  watched,  saying,  "  We 
62  66)  ^^'  remember  that  that  impostor  said  while  yet  alive  :  '  After 
three  days  I  will  rise  again.'  "  They  pretend  to  fear  the 
disciples  coming  and  stealing  him  away,  and  saying  unto 
the  people,  "  He  is  risen  from  the  dead  ; "  and  that  the 
last  confusion  will  be  worse  than  the  first.  They  get  the 
guard  from  Pilate,  and  seal  the  tomb.  Matthew  also 
alone  relates  how  the  watch,  returning,  report,  not  to 
Pilate,  but  to  the  chief  priests,  who  are  said  to  have  given 
them  "  large  money  "  and  put  a  story  in  their  mouths 
of  how  while  they  slept,  Jesus's  disciples  came  and  stole 
him  away.  This  saying,  Matthew  remarks,  was  current 
among  the  Jews  until  his  day. 

3.   The  Efnpty  Tomb  (Matt.   28  :  1-8  ;  Mark  16  :  1-8; 
Luke  24  :  1-8) 

The  resur-        As  moming  began  to  dawn  the  women  came  with  the 
irthe"tomb'  spices  which  they  had  prepared.     Matthew  describes  the 
(Mark  16:    resurrection  as  accompanied  by  natural  phenomena  and 
an  affrighted  watch.    Of  this  the  "  Narrative  "  says  noth- 
ing.    But  Mary  Magdalene,  the  other  Mary  and  Salome, 
are  just  wondering  how  they  shall  roll  away  the  stone 
before  the  tomb,  when  they  see  that  it  is  rolled  away,  and 
a  young  man  (Matthew — an   angel ;   Luke — two  young 
218 


of  Jesus  Matthew  28  :  i8 

men),  clothed  in  a  white  robe,  is  sitting  there,  who  says, 
"  Be  not  amazed.  You  seek  Jesus  the  Nazarene,  who  has 
been  crucified ;  he  is  risen,  he  is  not  here.  Behold  the 
place  where  they  laid  him."  This  Luke  somewhat  ampli- 
fies :  "  Why  seek  ye  the  living  among  the  dead,"  and 
"  remember  how  he  spake  unto  you  when  he  was  yet  in 
Galilee,  saying  that  the  Son  of  Man  must  be  delivered  up 
into  the  hands  of  sinful  men,  and  be  crucified,  and  the 
third  day  rise  again  "  (Luke  24  :  5-7). 

II 

THE    APPEARANCES   OF   JESUS  ^ 

I.  Matthew's  Account  (Matt.  28  :  9-20) 

Jesus  appears  to  the  women,  Mary  Magdalene  and  the 
other  Mary  with  Salome,  and  says  to  them  :  "  Do  not  be 
frightened ;  go  tell  my  brethren  that  they  return  to  Galilee, 
and  there  shall  they  see  me." 

Then  the   eleven  disciples  go  into  Galilee  "unto  the  The  great 
mountain  "  (Matt.  28  :  16)  where  Jesus  had  given  an  ap- 
pointment.    There  when  they  see  him,  they  worshipped  ^^^^o) 
him,  "  but  some  doubted. "    Then  Jesus  says  to  them  : 
"  All  authority  has  been  given  me  in  heaven  and  earth. 
Go  you  therefore  and  make  disciples  of  all  the  nations, 

1  No  arrangement  of  the  appearances  of  Jesus  is  without  difficulty.  Omit- 
ting naturally  the  accounts  of  John  and  Paul,  we  find  even  the  Synoptics 
not  in  full  accord. 

219 


missionary 

commission 

28: 


Matthew  28  :  19 


The  Messages 


The  doubt- 
ful version 
of  the  com- 
mission 
(Mark  i6 ; 
9-20) 


baptizing  them  into  the  name  of  the  Father  and  of  the 
Son  and  of  the  Holy  Ghost ;  teaching  them  to  observe 
all  things  which  I  have  commanded  you  :  and  lo,  I  am 
with  you  always  even  unto  the  end  of  the  world."  Thus 
Jesus  is  thought  of  as  renewing  his  missionary  charge,  but 
now  to  the  whole  world.  "  Go,"  he  says,  "  in  my  name, 
and  establish  disciples  in  bands  consecrated  for  teaching 
purposes,  and  trust  wholly  in  me,  who  will  be  with  you 
forever ! " 

2.  Mark's  Account  (16  :  9-20) 

The  grave  doubt  as  to  the  genuine  character  of  these 
verses  is  reflected  by  the  Revised  Version,  which  separates 
them  from  the  resurrection  narrative.  According  to  this 
account  Jesus  appears  first  to  Mary  Magdalene,  who  tells 
the  others,  who  disbelieve.  Then  to  two  (the  Emmaus 
story  of  Luke  24  :  13)  and  then  to  the  eleven,  whom  he 
upbraids  and  to  whom  he  gives  the  commission,  "  Go  you 
into  all  the  world,  and  preach  the  gospel  to  the  whole  cre- 
ation. He  that  believe th  and  is  baptized  shall  be  saved  ; 
but  he  that  believeth  not  shall  be  condemned ; "  this 
last  phrase  being  a  late  reflection,  and  marking  the  pas- 
sages as  late  in  origin.  Then  follow  words  suggesting 
the  directions  to  the  seventy.  Thereupon  Jesus  is  re- 
ceived up.  This  conclusion  of  the  gospel  cannot  be  quot- 
ed as  authoritative  on  account  of  grave  textual  doubts 
concerning  the  whole  passage. 
220 


of  Jesus  Luke  24  :  43 

3.   Luke  5  Account  (24  :  12-53) 

The  women  came  back,  apparently  having  simply  seen 
the  empty  tomb  and  heard  from  the  angel  that  Jesus  was 
risen.  Peter  then  ran  to  the  tomb,  and  "  departed  to 
his  home,"  wondering  at  that  "  which  was  come  to  pass." 
Then  follows  the  circumstantial  story  of  the  appearance 
at  Emmaus.  Jesus  joins  two,  one  of  whom  is  named 
Cleopas,  and  talks  to  them  of  the  Kingdom.  They  tell  of 
the  vision  of  angels  and  the  empty  tomb,  but  say  nothing 
of  an  appearance.  Then  Jesus  says,  "  Oh,  how  without 
sense  you  are,  and  slow  to  believe  in  all  that  the  prophets 
have  spoken ;  ought  not  the  anointed  one  to  have  suf- 
fered these  things  and  to  enter  into  his  glory  ?  "  There- 
upon Jesus  explains,  beginning  with  Moses,  all  the  prophe- 
cies concerning  himself.  They,  however,  only  recognize 
him  "  in  the  breaking  of  bread. "  And  then  while  they 
wonder  he  vanishes  from  before  them.  On  their  return  to 
Jerusalem  they  hear  that  Jesus  had  appeared  to  Simon. 
While  they  are  thus  speaking,  Jesus  appears  and  says, 
"  Peace  be  unto  you."  They  are  troubled,  and  he  adds, 
"  Why  are  you  troubled  ?  Why  do  doubts  rise  in  your 
hearts  ?  Look  at  my  hands  and  my  feet,  that  it  is  I  my- 
self. A  spirit  does  not  have  flesh  and  bones  as  you  see 
me  having."  After  he  had  asked  for  food,  he  ate  before 
them.  After  that  he  gives  a  final  admonition  :  "  These 
are  my  words  which  I  spoke  unto  you,  while  I  was  yet 


Luke  24  :  44-53 

with  you,  how  all  things  must  needs  be  fulfilled,  which  are 
written  in  the  law  of  Moses,  the  prophets,  and  the  psalms 
concerning  me."  "  Thus  it  is  that  the  Christ  shall  suffer, 
and  rise  again  from  the  dead  the  third  day ;  and  that  re- 
pentance and  remission  of  sins  should  be  preached  in 
his  name  unto  all  nations,  beginning  from  Jerusalem,  you 
are  witnesses.  And  now  I  send  forth  the  promise  of  my 
Father  unto  you  :  but  wait  in  the  city  until  you  are  clothed 
with  power  from  on  high." 

Then  he  led  them  out  over  against  Bethany.  There 
he  blessed  them.  The  clause  saying  he  "  was  carried  up 
into  heaven,"  is  very  doubtful.  Thence  the  disciples  re- 
turn to  Jerusalem  and  the  temple  with  great  joy,  and 
blessing  God. 


222 


APPENDIX 


APPENDIX 


THE   METHOD   OF   STUDY    OF   THE   SYNOPTIC 
GOSPELS 

Independently  of  any  acceptance  of  modern  hypotheses,  to 
master  the  contents  of  the  Synoptic  Gospels,  the  "two-docu- 
ment "  theory  may  be  made  great  use  of.  First  acquire  fa- 
miliarity with  Mark's  Galilean  narrative,  chapters  i-io,  then 
with  his  narrative  of  the  journey  to  Jerusalem,  the  days  spent 
there,  the  passion  and  the  closing  scenes. 

Then  separate  out  that  which  is  common  to  Luke  and  Mat- 
thew, and  is  in  part  found  in  Mark,  This  material  must  be- 
come also  familiar  in  its  phrases,  favorite  turns,  etc.  Then 
master  the  matter  peculiar  to  Luke  and  the  additional  material 
of  Matthew.  Now  begin  with  Matthew,  marking  the  weaving 
of  the  two  streams  of  information  with  the  indications  of 
Matthew's  special  point  of  view.  The  same  may  now  be 
done  with  Luke.  Thus  we  gain  acquaintance  with  the  ele- 
ments of  likeness  and  dissimilarity,  become  familiar  with  the 
spirit  of  the  fundamental  tradition  and  with  its  points  of  con- 
tact with  the  later  expansion  and  development  in  Matthew  and 
225 


Appendix 

Luke.  The  vocabulary  of  the  three  writers  becomes  instinct 
with  a  separate  life,  and  the  use  of  fundamental  traditions, 
however  communicated,  becomes  plain.  Even  in  the  Revised 
Version  the  quick  student  will  catch  the  grammatical  turns 
and  peculiarities  that  belong  to  the  fundamental  traditions, 
and  the  modifications  of  these,  as  the  traditions  were  explained, 
expanded,  and  adopted  by  the  inspired  writers.  The  freedom 
of  the  method  employed  by  the  inspired  authors  suggests  the 
reliance  upon  that  living  Spirit  promised  to  the  Church  which 
took  the  place  of  the  barren  verbalism  characteristic  of  the 
scribes  and  Pharisees  in  their  dealing  with  truth. 


II 

THE    "seven   woes"    OF   MATTHEW's   GOSPEL 

No  more  instructive  example  can  be  studied  of  Matthew's 
method  in  contrast  with  that  of  Luke  than  that  of  the  "  seven 
woes,"  of  Matthew  23:  1-36  and  Luke  11:37-52.  In  Mat- 
thew, "Jesus  spoke  to  the  multitude  and  to  his  disciples ;  "  in 
Luke  he  is  sitting  at  the  dinner-table  of  the  Pharisee.  Mat- 
thew has  seven  woes,  Luke  has  only  six.  In  this  latter  num- 
ber Luke  corresponds  to  the  six  "woes  "of  Isaiah  5:8-24. 
But  neither  in  Matthew  nor  in  Luke  is  it  possible  absolutely 
to  separate  between  the  comments  of  the  inspired  writers  and 
the  words  upon  which  they  comment,  or  which  they  rear- 
range. An  examination  in  full  detail  needs,  naturally,  re- 
course to  the  Greek  text,  and  some  knowledge  of  Hebrew,  but 
226 


Appendix 

with  only  the  Revised  Version  in  hand  an  examination  is 
profitable.  Matthew  begins  with  a  solemn  pronouncement 
repeated  in  all  the  verses  save  one.  This  Luke  omits  in  full, 
though  often  repeating  parts  of  it. 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites! 

Because  ye  shut  the  Kingdom  of  Heaven  against  men, 

For  ye  enter  not  in  yourselves, 

Neither  suffer  ye  them  that  are  entering  to  enter  (Matt.  23: 13). 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites  I 

For  ye  took  away  the  key  of  knowledge. 

Ye  enter  not  in  yourselves  ; 

Them  that  are  entering  ye  hindered  (Luke  ii :  52). 

The  last  two  lines  show  at  once  that  Luke  has  made  a 
change  in  the  interests  of  his  Gentile  readers  to  whom  the 
"  scribes  and  Pharisees  "  having  the  command  of  the  entrance 
to  the  kingdom  of  heaven  would  have  been  a  strange  thought. 
But  with  this  common  Jewish  opinion  Matthew's  readers  are 
familiar.  For  them  the  "Pharisees  sat  in  Moses's  seat" 
(Matt.  23:2).  So  although  the  "Kingdom  of  heaven"  is 
characteristic  of  Matthew,  it  is  safe  to  assume  that  the  original 
of  the  second  line  more  nearly  corresponds  to  Matthew's  ver- 
sion. This  also  explains  Luke's  omission  of  "Pharisees,"  he 
having  said  "key  of  knowledge,"  the  word  "scribes"  was 
sufficient.  They  were  the  theologians  who  had  the  key  of 
knowledge,  not  the  Pharisees.  In  the  interests  of  literary 
grace  Luke  changes  the  last  line  to  "hindered  "  instead  of  not 
"  suffer  to  enter." 

227 


Appendix 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites ! 
For  ye  compass  land  and  sea  to  make  one  proselyte 
And  when  he  is  become  so, 

Ye  make  him  two  fold  more  a  child  of  Hades  than  yourself 
(Matt.  23 :  15). 

This  Luke  omits  entirely.  His  readers  knew  nothing  of 
the  Pharisaic  propaganda,  which  ended  after  Jerusalem's  fall. 
Matthew's  readers  were,  however,  familiar  with  it. 

The  third  woe  of  Matthew  surprises  us  at  once  by  omitting 
the  familiar  "  Scribes,  Pharisees,  hypocrites  !  "  It  begins 
simply,  "Woe  unto  you,  ye  blind  guides  !  " 

Luke  has  no  verse  corresponding  to  this  one.  Perhaps  be- 
cause again  the  verse  deals  with  matter  which  Gentile  readers 
after  the  fall  of  Jerusalem  could  not  understand.  But  one  is 
struck  at  once  by  the  fact  that  the  familiar  introduction  to 
the  verse  is  changed.  A  further  examination  reveals  three 
strophes  in  different  rhythm  from  the  other  verses.  To  re- 
produce this  roughly,  we  may  render  them : 

Woe  unto  you,  blind  guides  who  are  saying, 
Who  would  swear  by  the  temple,  'tis  nothing! 
Who  would  swear  by  his  temple's  gold,  he  is  bound. 
Foolish  and  blind  ones,  for  which  is  the  greater, 
The  gold  or  the  temple  making  holy  the  gold  ? 

(Woe  unto  you,  blind  guides  who  are  saying). 
Who  would  swear  by  the  altar,  'tis  nothing ! 
Who  would  swear  by  the  gift  thereupon,  he  is  bound  I 
(Foolish  and)  blind  ones,  for  which  is  the  greater, 
The  gift  or  the  altar,  making  holy  the  gift  ? 
228 


Appendix 

Who  then  swears  by  the  altar,  swears  by  it  and  all  in  it, 
Who  then  swears  by  the  temple,  swears  by  it  and  all  in  it, 
Who  then  swears  by  the  heaven,  swears  by  it>  and  him  in  it 
(Matt.  23: 16-22). 

We  must  then  either  increase  the  number  of  "woes"  as 
Matthew  gives  them  to  more  than  seven,  or  again  reduce  to 
the  same  number  as  Luke  by  omitting  these  in  this  place. 
They  are  undoubted  sayings  of  our  Lord,  full  of  the  divine 
common-sense  that  mark  his  teachings ;  but  Matthew  has  in- 
terrupted the  measure,  and  included  them  here,  because  he 
makes  no  endeavor  to  preserve  the  Hebrew  or  Aramaic  rhythm 
in  giving  us  the  Greek,  and  they  fit  the  context.  The  fact  that 
Isaiah's  "  woes  "  numbered  six,  and  that  Luke  having  omitted 
one  of  Matthew's  makes  up  the  number  again  to  six,  suggests, 
at  least,  leaving  these  sayings  provisionally  aside.  Matthew 
was  fond  of  the  number  seven  (Matt.  12:45;  15-34-3^1 
22 :  25)  as  the  familiar  round  number  of  Jewish  life.  For 
Luke's  readers  it  had  no  special  meaning. 

We  therefore  consider  verses  23  and  24  as  the  third  strophe. 
Comparison  again  with  Luke  shows  the  process  of  expansion 
before  noted.     The  first  line  read,  unquestionably, 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites  ! 
For  ye  tithe  mint  and  anise  and  cummin  (Matt.  23  :  23). 

Woe  unto  you    .     .     .     Pharisees.     .     .     . 

For  ye  tithe  mint  and  rue  and  all  herbs  (Luke  11  :  42). 

1  Compare  Matt.  5:34,  35  whence  the  words  "God's  throne"  are  here 
introduced.    They  mar  the  rhythm,  and  may  be  omitted. 
229 


Appendix 


Both  versions  also  have  the  lines  : 

But  these  ye  ought  to  have  done, 

And  not  to  have  left  the  other  undone  (Matt.  23  :  24). 

But  these  ye  ought  to  have  done 

And  not  to  leave  the  other  undone  (Luke  11 :  42). 

That  therefore  both  Matthew  and  Luke  found  these  lines  in 
the  "  Collection  of  Sayings  "  cannot  be  disputed.  The  ques- 
tion arises,  however,  did  they  find  them  in  this  strophe  ? 

Matthew  has  in  his  version  as  the  last  line : 

And  have  left  undone  the  weightier  matters  of  the  law,  judgment, 
mercy,  faith  (23 :  23). 

Luke  has  : 

And  pass  over  judgment  and  the  love  of  God. 

That  Matthew  is  again  to  be  followed,  we  may  assume,  first 
because  his  description  of  the  tithing  is  more  expressive  to  a 
Jewish  mind — the  smallest  spice  is  to  be  tithed — mint,  anise 
(or  dill)  and  cummin.  Luke,  without  so  vivid  a  memory  of 
this  tithing  casuistry,  says  roughly,  "all  garden  herbs." 
Secondly  because  over  against  these  three  spices  of  Matthew 
are  placed  the  three  graces,  "judgment,  mercy,  faith,  "which 
Luke  translates  into  "judgment  and  the  love  of  God. "  The 
general  scheme  of  the  verses  seems  to  be,  however,  four  lines 
(omitting  the  inserted  stanza  of  Matthew).  Into  this  scheme 
would  fit  provisionally  some  such  arrangement  as  this : 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites  ! 
For  ye  tithe  mint  and  anise  and  cummin, 
230 


Appendix 

And  omit  the  deep  things  of  the  law, 
And  pass  over  justice  and  mercy  and  faith. 

These  things  ye  ought  indeed  to  have  done 
And  not  left  the  other  things  undone. 
Blind  guides  which  strain  at  a  gnat 
And  then  swallow  a  camel. 

Luke  distributes  the  lines  of  this  strophe  over  the  conversa- 
tion with  the  Pharisee  at  the  table,  but  the  verbal  correspond- 
ence with  Matthew  is  evident  (verse  39).  Luke  adds  also  in 
verses  40  and  41  words  that  do  not  belong  to  Matthew's  ac- 
count. The  last  verse  sounds  like  divine  irony.  Matthew,  on 
the  other  hand,  keeps  within  the  four-line  scheme,  and  with 
the  possible  exception  of  the  second,  "Thou  blind  Pharisee," 
preserves  also  the  balance  of  the  lines. 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites  ! 
For  ye  cleanse  the  outside  of  the  pot  and  the  platter 
But  within  they  are  full  of  extortion  and  lust.i 
Cleanse  first  the  inside  of  the  pot  and  the  platter. 

The  addition  of  "Thou  blind  Pharisee!"  and  of  the  last 
line  "that  the  outside  may  become  clean  also,"  are  not  neces- 
sary to  the  sense,  and  spoil  the  balance  and  weaken  even  the 
force  of  the  saying.  Luke  does  not  give  them,  but  this,  how- 
ever, may  be  accounted  for  by  the  connection  in  which  he 
puts  the  lines. 

It  is  again  in  Matthew  that  the  fourth  stanza  is  found  most 
intact.     The  last  two  lines,  Matthew  23  :  28,  are  evidently  ex- 

^  Following  Luke's  rendering  as  more  like  the  charge  made  against  the 
Pharisees  than  that  of  intemperance. 

231 


Appendix 

planations  by  the  inspired  writer  himself  for  the  sake  of  his 
hearers.  Luke  also  (11:44)  for  the  sake  of  his  readers 
interprets  the  saying  of  the  tombs.  The  whitened  tombs  of 
Palestine  were,  it  may  be,  less  familiar  to  Roman  readers  than 
the  Jewish  catacombs  of  the  campagna  over  which  "men 
walked,  not  knowing  it."     We  may  therefore  render: 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites  ! 
For  ye  are  like  unto  whitewashed  sepulchres. 
Which  outwardly  appear  indeed  blooming. 
But  within  are  full  of  dead  men's  bones.  ^ 

The  last  verse  is  given  in  both  Matthew  and  Luke  with  a 
fulness  that  makes  the  reconstruction  of  the  strophe  difficult. 
Luke  explains  to  his  Gentile  readers  the  allusion  to  the  tombs 
of  the  prophets  more  directly  than  Matthew,  who,  writing  to 
Jewish  Christians,  can  expound  without  explanation.  Mat- 
thew's addition  "  and  say.  If  we  had  been  in  the  days  of  our 
fathers,  etc.,"  though  a  genuine  teaching  of  Jesus,  hardly 
belongs  here.     The  first  lines  give  no  difficulty : 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites ! 
For  ye  build  the  tombs  of  the  prophets. 

The  explanation  of  Matthew  and  Luke,  however,  need  only 
be  stripped  away  and  we  have  two  lines  giving  in  words  com- 
mon to  both  the  essential  ideas.  The  whole  strophe  we  may 
then  render : 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites! 
For  ye  build  the  tombs  of  the  prophets. 

^  The  words  "  all  uncleanness  "  are  taken  from  preceding  lines, 
232 


Appendix 

Witness  then,  ye  are  sons  of  them  slaying  the  prophets, 
So  fill  up  the  measure  of  these  your  fathers. 

The  words  "garnish  the  tombs  of  the  righteous,"  suggest 
at  first  sight  the  familiar  parallelism.  But  they  are  rather  to 
be  considered  Matthew's  application  of  the  saying  to  his  own 
later  day.  Luke's  words,  "  For  ye  build  the  tombs  of  the 
prophets  and  your  fathers  killed  them,"  is  purely  explanatory. 

It  would,  of  course,  be  vain  to  say  that  such  a  rearrangement 
can  be  more  than  an  approximate  estimate  of  the  original  form. 
At  the  same  time  a  mass  of  evidence  not  here  reproduced, 
from  analogy  and  the  examination  of  possible  Hebrew  expres- 
sions, makes  the  attempt  not  a  mere  searching  in  the  dark. 
After  textual  criticism  has  done  its  most,  there  still  remain  open 
large  sources  of  information  by  which  we  may  hope  to  go  be- 
hind even  the  best  text  and  enjoy  large  vistas  by  means  of  an 
unfolding  literary  form. 

Ill 

IMPORTANT    SYNOPTIC    LITERATURE 

A  good  introduction  to  the  study  of  the  Synoptic  question  is 
Edwin  A.  Abbott's  article  in  the  "Encyclopaedia  Britannica" 
(Vol.  V.)  on  "Gospels."  Dr.  Charles  A.  Briggs's  work  on 
"The  Messiah  of  the  Gospels  "  (Scribners,  1894)  is  also  in- 
dispensable for  its  suggestiveness.  Dr.  Briggs  has  further 
contributed  richly  to  the  understanding  of  the  literary  forms  of 
Jesus' s  teaching  in  four  papers  in  the  Expository  Times  for 
June,  July,  August,  and  September,  1897.  Dr.  A.  Plummerhas 
233 


Appendix 

furnished  a  good  commentary  upon  Luke  (Scribners,  1898),  but 
the  treatment  errs  in  an  excessive  caution,  and  maintenance  of 
traditional  opinions.  The  harmony  of  the  three  gospels  at- 
tempted by  John  Calvin  has  historical  value  (Calvin  Transla- 
tion Society,  1846,  3  vols.),  and  is  interesting  as  one  of  the  first 
presentations  of  the  Synoptic  problem,  but  naturally  the  treat- 
ment is  entirely  uncritical.  Schiirer's  "  Jewish  People  in  the 
Time  of  Christ  "  (T.  and  T.  Clark,  1885-86)  is  exceedingly 
valuable  for  its  side-lights  upon  the  whole  question.  It  is  far 
more  valuable  than  Edersheim's  "  Life  and  Times  of  Jesus" 
(London,  1886),  which  is  more  popular  but  uncritical  in  the 
use  of  the  sources.  Two  open-minded,  yet  exceedingly  tradi- 
tional treatments  of  the  question  are  found  in  P.  T.  Gloag's 
"Introduction  to  the  Synoptic  Gospels"  (T.  and  T.  Clark, 
1895)  and  B.  F.  Westcott's  "Introduction  to  the  Study  of  the 
Gospels"  (Macmillan,  1895).  G.  H.  Gilbert's  "Student's 
Life  of  Jesus"  (Chicago,  1900),  and  his  "  Revelation  of  Jesus, " 
are  clear  and  quite  suggestive,  but  are  a  little  unfinished  and 
hasty.  Wendt's  "  Teachings  of  Jesus"  (T.  and  T.  Clark,  2 
vols.)  is  masterly  and  abounds  in  suggestions.  The  critical  posi- 
tions taken  are  bold,  and  need  careful  independent  examination. 
Davidson's  work,  "  Introduction  to  the  Study  of  the  New  Tes- 
tament "  (London,  third  edition,  1894),  can  be  read  with  profit, 
although  some  reserve  is  necessary  in  the  acceptance  of  not  a 
few  contentions.  Rush  Rhees's  "  Life  of  Jesus  of  Nazareth  " 
(Scribners,  1900)  will  be  of  the  greatest  service  in  aiding  the 
student  to  follow  the  life  of  Jesus  in  the  Synoptic  gospels. 
Weiss's  "  Life  of  Jesus  "  (T.  and  T.  Clark,  2  vols.)  is  indis- 

234 


Appendix 

pensable  for  all  advanced  students,  and  Weiss's  "  New  Tes- 
tament Theology"  (T.  and  T.  Clark,  2  vols.)  is  also  a 
mine  of  wealth,  but  is  exceedingly  hard  reading.  Salmon's 
"Introduction"  (Scribners)  is  useful  and  simply  written. 
The  same  may  be  said  of  Bacon's  "Introduction  to  the  New 
Testament  "  (Macmillan,  1900).  The  discussion  of  the  Synop- 
tic question  is  carried  on  from  three  different  stand-points  by 
Badham,  "  Formation  of  the  Four  Gospels  "  (London,  1892), 
Carpenter,  "The  First  Three  Gospels  "  (London,  1890),  and 
Jolly,  "The  Synoptic  Problem"  (London,  1895),  but  they 
add  little  to  the  German  writers  whom  they  freely  cite.  For 
the  student  who  reads  Greek  and  German,  Heineke's  "  Synopse 
der  Evangelien  "  (Giessen,  1898)  is  of  high  value,  although  in 
details  the  Greek  must  be  here  and  there  corrected  from  some 
standard  text.  The  finest  work  on  the  subject  of  New  Testa- 
ment Introduction  has  been  done  in  four  volumes  all  bearing 
the  same  title,  "  Einleitung  in  das  Neue  Testament."  The 
first,  by  Holtzmann  (Freiburg,  1892),  is  free  and  daring  in 
treatment,  exceedingly  suggestive,  but  sometimes  under  the 
sway  of  a  theory.  This  is  still  more  the  case  in  Jiilicher's 
brilliant  work,  which  has  the  great  advantages  of  brevity  and 
exceedingly  good  style  (Leipzig,  1894).  On  the  whole,  B. 
Weiss  (Berlin,  1899)  has  crowned  his  life-work  with  the  most 
useful  introduction  for  the  general  student.  It  is  so  calm,  so 
reverent,  and  so  well-balanced,  that  no  German-reading  student 
ought  to  be  without  it.  Zahn's  two  volumes  (Leipzig,  1900) 
are  storehouses  of  learning,  and  abound  in  material  of  the 
highest  value.     They  are,  however,   filled  with  an  apologetic 

235 


Appendix 

that  represents  a  past  position,  and  reflect  an  excessive  scholas- 
ticism in  theological  opinion.  Paul  Wenle  has  done  an  ad- 
mirable piece  of  work  in  a  small  book,  "Die  Synoptische 
Frage  "  (Freiburg,  1899),  although  here  and  there  the  reader 
may  mark  a  lack  of  critical  caution.  B.  Weiss's  "  Greek  Text 
of  the  Four  Gospels  "  (Leipzig,  1900)  is  a  most  valuable  con- 
tribution to  the  textual  study  of  the  Synoptics,  and  underlies 
for  the  most  part  the  work  of  this  volume.  Dalman,  ' '  Die 
Worte  Jesu"  (Leipzig,  1898),  and  A.  Resch  in  his  "  Logia  " 
and  "Agrapha"  (Texte  und  Untersuchungen,  Bd.  v.,  Heft 
4),  have  done  work  accessible  only  to  the  student  with  some 
knowledge  of  Hebrew  as  well  as  Greek  and  German.  Dalman 
attempts  the  task  of  a  retranslation  of  the  words  of  Jesus  often 
in  use  into  the  northern  dialect  of  the  Palestinian  Aramaic. 
Resch  contends  that  the  "  Logia  "  were  written  in  classic  He- 
brew, and  has  attempted  a  retranslation  into  that  dialect.  This 
entire  task  belongs,  of  course,  rather  to  the  future,  after  much 
preliminary  investigation  has  paved  a  more  even  way  for  it. 
But  these  attempts  are  full  of  suggestion  and  help.  Special 
fields  of  inquiry  have  their  own  literature,  upon  which  we  can- 
not touch.  The  standard  commentaries  may,  of  course,  be  con- 
stantly consulted  with  advantage.  Two  volumes  on  the  Parables 
deserve,  however,  particular  mention.  A.  B.  Bruce's  "  Para- 
bolic Teaching  of  Christ  "  (T.  and  T.  Clark),  and  Jiilicher's 
"  Gleichnissreden  Jesu"  (Freiburg,  1899),  are  special  treat- 
ments of  high  value,  the  first  for  its  spiritual  insight,  and  the 
second  for  its  critical  acumen. 


236 


INDEX   OF   BIBLICAL   PASSAGES 


INDEX  OF  BIBLICAL  PASSAGES 


EXODUS  I  JEREMIAH 

CHAPTERS  PAGES     t     CHAPTERS  PAGES 

24  :  i8 58      31 :  IS 16 


DEUTERONOMY 


6:13. 
6:  16. 


SAMUEL 


I  KINGS 


19:  8 


II  CHRONICLES 


34 :  20 . 


.38-40 
...  58 
...185 


PSALMS 


8:2... 
8:4... 
91 :  II. 


,174 
,.72 
■  •59 


ISAIAH 

5  :  1-7 157  and  177 

5  :  8-24 226 

6 :  9-10 140 

7  :  14 41 

8:22 60 

II  :  I 16 

40:3 50 

56:7 175 

66  :  84 108 


36:2s 


7  :  13 
12 :  II. 


EZEKIEL 
DANIEL 


SO 


..72 

187 


HOSEA 


6:6. 
iz  :  I 


MICAH 
ZECHARIAH 


MALACHI 
3  : 1 50,  92 

MATTHEW 
1:1-17 35 

1  :  18-25 40-43 

2  :  1-23 40-43 

2:23 37 

3:1-3 50-51 

3  :7-i2 51-53 

3  :  13-17 53-54 

4  :  I-" 57-59 


239 


Index  of  Biblical  Passages 


CHAPTBSS 


PAGES 
.60-61 


4:12-17 

4  :  18-22 61-62 

5:1-2 See  4 

5  : 3-16 110-112 

5:17-48 112-117 

5  :  27-32 149-150 

5:29-30 107-109 

6  :  1-18 117-123 

6  :  19-34 119-121 

6  :  12 17s 

7  : 1-6 122-123 

7:  7-11 123-124 

7:  12 124 

7  '•  13-14 124 

7  :  iS-23 124-125 

7  :  24-27 125-126 

8  :2-4 71 

8  :  5-10 74-75 

8:14-17 70 

8:18 76 

8  :  19-22 144-14S 

8:23-27 76 

8:28-34 76-77 

9:  2-8   71-73 

9  :9-i3 87-88 

9  :  14-17 88-89 

9 :  18-26 .  77-78 

9:27-31 170 

10  :  1-15 126-127 

10  :  16-23 128-129 

10 :  24-33 129-131 

10:34-39 131 

10  :  40-42 132 

11:  2-23 91-92 

II :  20-30 147-149 

12:1-14 89-90 

12:9-14 73-74 

12  :  22-37 93-95 

12  :  38-45 99-100 

12  :  46-50 96 

13  :  1-23 135-136 

13  :  24-30 138-136 

13:31-32 138 

13  :  10-15 134-135 

13:17 147-149 


CHAPTERS  PAGES 

33 138-139 

44 139 

45-46 140 

47-50  140 

53-58 96-97 

12 60-61 

14-21 78-79 

22-34 79-80 

1-20 97-98 

21-28 81-82 

29-31 82-83 

32-38 78-79 

1-4 99-100 

5-12 See  78 

13-20 101-102 

21-28 102-104 

1-23 83-85 

24-27 85-86 

1-5 105-106 

6-10 107-109 

12-14 163-164 

15-23 See  101-I02 

3-12  149-150 

I3-I5--.- 152 

1-16 154 

17-19 154-155 

20-28 155-156 

29-34 170-172 

i-ii 173-174 

12-17 175-176 

18-22 174-175 

23-27 176 

28-32 177-178 

33-46 177-178 

1-14  160-161 

15-40 178-180 

15-22 177-178 

22-33 • 179 

36-40 162-163  and  179-180 

41-46 180-181 

23 :  1-12 181-182 

23  :  13-39 183-185 

23  : 1-36 226-233 

24  :  1-51 10  and  185-190 

24:  1-3 186 


20 


21 


240 


Index  of  Biblical  Passages 


CHAPTERS  PAGES 

24  :  4-14 186-187 

24  :  15-28 187-188 

24:  29-36 188 

24  :  37-51 188-190 

25  :i-i3 191 

25  :  14-30 190-190 

25  :  -if-46 191-193 

26  :  1-5 197 

26  :  6-13 . , 198 

26  :  14-16 199 

26  :  17-21 199 

26  :  21-25 200 

26 :  26-29 ...  203-204 

26  : 3 1-35 201-202 

26  :  36-56 205-206 

26 :  58,  69-75 208 

27  :  i-io 209 

27  :  11-14 209-210 

27  :  15-32 210 

27  :  32-56 210-214 

27  :57-6i 217 

27  :  62-66 218 

28:  1-8 218 

28:  11-15 218 

28  :  9-20 219-220 

MARK 

I  =2-3 50-51 

I  :  4-6 Si-52 

1:7-8 51-53 

I  :  9-" 53-54 

I  ••  12-13 57-59 

I  :  14-15 60-61 

1  :  16-20 61-62 

1 :  21-28 69 

1 :29-34 70 

1 :  35-45 25 

1:40-45 71 

2  : 1-12 71-73 

2  :  13-17 87-88 

2  :  18-22 88-89 

2  :  23-28 89-90 

3:1-6 73-74  and  89-90 

3  7-12 25 

3  :  12-ao See  61-62 


CHAPTERS  PAGES 

3  :  20-21 96 

3  =  22-30 93-95 

3:31-34 96 

4:  1-25 135-136 

4  :  26-29 137-138 

4  :  10-12,  25 134-135 

4:  30-32 138 

4:35-41 76 

5:  »-20 76-77 

5 :  22-43 77-78 

6  : 1-6 96-97 

6  :  7-13 26  See  145-146 

6  :  14-16 26  and  60-61 

6  :  17-29 26 

6  :  30-44   78-79 

6  :  45-54 79-80 

7:  1-23 97-98 

7  :  24-30 81-82 

7:3^ 82-83 

7 :  32-37 78-79 

8:1-9 78-79 

8  :  10-12 99-100 

8:13-21 26 

8:  22-26 82-83 

8  :  27-30 , .  101-102 

8  :  31-38 102-103 

9  :  1 102-103 

9  :  2-29 83-85 

9  :  33-41 105-106 

9  :  38-41 106-107 

9  :  42-50 107-109 

9  :  37-41 132 

10  : 1-52 141 

10  :  2-12 149-150 

10  :  13-16 151 

10  :  17-31 151-154  and  162 

10  :  32-34 154-155 

10  :  35-45 155-156 

10  :  46-52 170-172 

1 1  :  1-2 141 

"  :  i-ii 173-174 

11:  12-14 174-17S 

II  :  15-19  175-176 

II  :  20-26 174-176 

II  :  27-33 176 


241 


Index  of  Biblical  Passages 


CHAPTERS  PAGES 

12  :  I-I2 177-178 

12  :  13-34 178-180 

12:13-17 178-179 

12  :  18-27 179 

12  :  28-34 162-163  and  179-180 

12  :  35-37 180-181 

12  :  38-40 181-182  and  184 

12  :  41-44 185 

13:1-37 185-190 

13  :  5-37 142 

13  :  5-13 186-187 

13  :  9-13 128-129 

13:  14-23 187-188 

13  :  24-32 188 

13  :  33-37 188-190 

14  :  1-2 197 

14:  3-9 ^98 

14 :  10-11 199 

14:  12-17 199 

14  :  18-21 200 

14  :  22-25 203-204 

14  :  26-31 201-202 

14  :  32-43 205-206 

14  :  43-50 205-206 

14  :  51-52 206 

14:53-65 ?o7-2o8 

14  :  54,  66-72 208 

15:1-5 209 

15 :  2-5 209-210 

15 :  6-20 210 

15  :  21-41 210-214 

15:42-47 217 

16:  1-8 218-219 

16 : 9-20 220 

LUKE 

1:1-4 22 

1:5-25 35-37 

1 :  26-38 37-38 

1  :  39-50 38-39 

1  :  57-80 39-40 

2:1-7 40-43 

2  :  6-20 43 

2:21-39    44 

2  :  41-52 45 


CHAPTERS 


PAGES 


;i-3 49 

:4-6 SO-51 

7-17 51-53 

18-22 53-54 

:i-i3 57-59 

:  14-15 60-61 

;  16-30 96-97 

:  31-37.  41 69 

:  38-41 70 

:i-ii 61-62 

:  12-16 71 

:  17-26 71-73 

:  27-32 87-88 

:  33-39 88-89 

:  i-i  1 89-90 

:6-ii 73-74 

:  12-19 4  s^c  61-62 

:  20-23 110-112 

:  27-36 112-117 

:  37-42 122-123 

:  43-45 93-95 

:  2-10 74-75 

:  11-17 75-76 

:  18-35 91-92 

:  36-50 92-93 

:  4-18 135-136 

:9-io 134-135 

:  14-15 See  136 

:  16-18 137 

:i8 134-135 

:  19-21 96 

:  22-25 76 

:  26-39 76-77 

=  30-41 76-77 

:  41-56 77-78 

:  1-6 See  126 

:  10-17 78-79 

:  18-21 101-102 

:  22-27 102-104 

:28-43 83-85 

:  46-50 105- 106 

:  49-50 106-107 

=  48 1^2 

:  51-56 143 

:  ';?-62 144-145 


242 


Index  of  Biblical  Passages 


CHAPTERS  PAGES 

10  :  I-20 145-146 

10 :  13-24 147-149 

10 :  25-37 162-163 

11  :  1-4 118-119 

II  =9-13 123 

11 :  14-36 93-95 

II  :  29-32 99-100 

11:33 110-112  and  137 

II  137-52 226-233 

11  :  42-52 183-185 

la  :2-4 117-123 

12  : 2-9 129-131 

12  :  13-20 156-157 

13  :  2 1-34 1 19-120 

"••54-59 131 

13:1-5 157 

13  :  6-9 157-158  and  174 

13  :  10-17 80-81 

13  :  18-19 138 

13:21 138-139 

i3'"3i-33 --iSS 

14:1-24 158-101 

14:  1-6 159 

14 : 7-11 159-160 

14  :  12-14 ^^ 

14  :  15-24 160-161 

14  ',  27-31 201-202 

14:34-35 110-112 

15:3-7 •  •  ■  163-164 

15  :  8-10 164 

15  :  11-32 164-166 

16 : 1-13. . .  166-167 

16 :  Q 166 

16:16 167 

16  :  17 112-117 

16:18 149 

16  :  19-31 167-168 

17  :  i-io 168-169 

17:2 107-109 

17: 11-19 170-171 

17  :  24-31 188 

18  : 1-8 169-170 

i8:g-i4 170 

18:  18-30 151-154 

18:31-34 154-155 


CHAPTERS  PAGES 

18  :  35-43 170-172 

19:  i-io 173 

19:11-28 190-191 

19  :  29-40 173-174 

19  :  41-44 174 

19:  45-48 175-176 

20:1-8 176 

20  :9-i9 177-178 

20 :  20-40 178-180 

20 :  20-26 178-179 

20  :  27-40 179 

20  :  41-44 180-181 

20  :  45-47 181-182  and  184 

21  :  1-4 185 

21:5-36 185-190 

21 :  8-19 1S6-187 

21 :  12-19 128-129 

21 :  20-24 187-180 

21 :  27-33 188 

21  :  34-36 188-190 

21:37-38 197 

22  :  1-2 197 

22  :3-6 199 

22  :  7-13 199 

22  :  14-16 203 

22  :  17-20 203-204 

22  :  21-22 200 

22  :  24-30 2OO-20I 

22  :  31-38 201-202 

22  :  39-46 205-206 

22  :  47-53 See  206 

22  :  54-65 207-208 

22  :  54-62 208 

82:66-71 209 

23  :  I 209 

23  : 1-12 209-210 

23  :  13-32 210 

23  :  33-49 210-214 

23  :  50-55 217 

24:  1-8 218-219 

24  :  12-53 221-222 


JOHN 


.89 


243 


Index  of  Biblical  Passages 


CHAPTERS                                                PAGES 
11:42 67 

12  :  1-8 92  and  198 

14  :  II 66 

21  :  21-23 104 

ACTS 

2  :  28. 17 

8:  16 17 

9:36 167 

10  :  48 17 


CHAPTERS  PAGES 

10 :  4 167 

19:5 ....17 

ROMANS 
6:3 17 

I  CORINTHIANS 
II  :  23-26 203 

GALATIANS 
3527 17 


244 


Cije  Semitic  Series 

EDITED  BY 

giamesi  aieicantiet;  Cmig 

Professor  of  Semitic  Languages  and  Literatures  and  Hellenistic  Greek, 
University  of  Michigan 


An  Important    New  Series  of  Standard   Handbooks 

ON  THE  Babylonians,  Assyrians  and  Allied 

Semitic  Races  of  Ancient  History 

NOW  READT 

C|)e  foetal  %xit  of  t|)e  Hetiretos 

2&P  tl)e  fit\y.  €titoarti  2Dap 

PRICE  $1.25   NET,   POSTPAID 


This  volume  treats  of  the  Hebrews  from  the  social 
point  of  view.  The  life  which  the  people  actually  lived, 
their  manners  and  customs,  their  occupations  and  diver- 
sions, their  literature  and  education,  their  laws  and 
institutions  as  they  developed,  are  specially  brought  out. 
Attention  is  given  to  the  clan  and  the  family,  to  the  social 
significance  of  sacrifice,  and  to  the  part  played  by  religion. 

CHARLES   SCRIBNER'S    SONS 

153-157  FIFTH  AVENUE,  NEW  YORK 


NOW  READY 

Baiplonians  anti  9lssprtans 

LIFE  AND  CUSTOMS 

(with  special  reference  to  the  contract  tablets  and  letters) 
Professor  of  Assyriology  at  Oxford 


PRICE    $i.a5     NET,    POSTPAID 


(2r?)e  Conoregationalist. — *'  This  volume  deals  with  the  life  and 
customs  of  the  peoples  indicated.  It  throws  a  flood  of  light  upon 
the  social  conditions  of  the  remote  past.  It  describes  the  family, 
education,  manners  and  customs,  slavery  and  free  labor,  religion  and 
other  kindred  themes.  Only  a  trained  expert  could  have  written 
the  book,  and  many  possessing  his  knowledge  would  have  failed  to 
have  written  it  so  agreeably.  It  is  a  pleasant  popular  account  of  a 
civilization  which  is  known  to  moderns  only  by  scanty  records  and 
other  remains,  and  it  is  surprising  that  he  has  been  able  to  draw  so 
much  trustworthy  information  from  the  sources  at  his  command, 
and  to  give  to  his  readers  so  comprehensive  and  lively  a  picture  of 
times  and  the  people  under  consideration." 

(Cfte  Cfturcftman.— "  The  book  is  full  of  curious  detail  and  will 
be  read  with  interest  for  its  own  sake  as  well  as  for  the  light  it 
throws  on  the  older  portions  of  the  Bible." 

<^Z  3Intmor. — **  It  is  needless  to  say  that  Professor  Sayce  paints 
the  picture  of  Assyrian  and  Babylonian  life  with  a  master  hand.  He 
virtually  transports  his  readers  into  the  strange  world  of  the  Orient 
five  thousand  years  ago  and  there  shows  the  movement  and  action 
of  life." 

<^t  ;$>pectatOr  (London). — <<The  book  is  full  of  curious  and 
interesting  details.      The  new  series  starts  remarkably  well." 


Zbc  IbtBtortcal  Series 

FOR  BIBLE  STUDENTS 

EDITED    BY 

Professor  Charles    F.  Kent,   Ph.D.,  of  Brown  Univer- 
sity, and  Professor  Frank  K.  Sanders,  Ph.D., 
of  Yale  University. 


IN  response  to  a  widespread  demand  for  non-technical 
yet  scholarly  and  reliable  guides  to  the  study  of  the 
history,  literature,  and  teaching  of  the  Old  and  New 
Testaments,  and  of  the  contemporary  history  and  litera- 
ture, this  series  aims  to  present  in  concise  and  attractive 
form  the  results  of  investigation  and  exploration  in  these 
broad  fields.  Based  upon  thoroughly  critical  scholar- 
ship, it  will  emphasize  assured  and  positive  rather  than 
transitional  positions.  The  series  as  a  whole  is  intended 
to  present  a  complete  and  connected  picture  of  the  social, 
political,  and  religious  life  of  the  men  and  peoples  who 
figure  most  prominently  in  the  biblical  records. 

Each  volume  will  be  complete  in  itself,  treating  com- 
prehensively a  given  subject  or  period.  It  will  also  refer 
freely  to  the  biblical  and  monumental  sources,  and  to  the 
standard  authorities.  Convenience  of  size,  clearness  of 
presentation,  and  helpfulness  to  the  student,  will  make 
the  series  particularly  well  adapted  for  (i)  practical  text- 
books for  college,  seminary,  and  university  classes  ;  (2) 
hand-books  for  the  use  of  Bible  classes,  clubs,  and 
guilds  ;  (3)  guides  for  individual  study  ;  and  (4)  books 
for  general  reference. 


CHARLES   SCRIBNER'S    SONS 
Publishers New  York 


XTbe  t)i5torical  Series 

FOR   BIBLE   STUDENTS 


HISTORY  OF  THE  HEBREW  PEOPLE 
I.    Ube  *Cln(te^  ^ftfng^om.    Fifth  edition. 
II.    Ube  Dtvibei  Tkfngbom.     Fifth  edition. 

Charles  F.  Kent,  Ph.D.,  Professor  of  Biblical  Literature  and 
History,  Brown  University. 

HISTORY   OF  THE  JEWISH   PEOPLE 

III.  Ube  3Babsloman,  Persian,  an5  ©reeft  perfofce. 

Charles  F.  Kent,  Ph.D.,  Professor  of  Biblical  Literature  and 
History,  Brown  University. 

IV.  Ube  flDaccabean  an6  fRoman  perioi  (including  New  Testament 

Times). 
James  S.  Riggs,  D.D.,  Professor  of  Biblical  Criticism,  Auburn 
Theological  Seminary. 

CONTEMPORARY   OLD   TESTAMENT   HISTORY 
V.  Ibfstoris  Of  tbe  JEg^ptfatis. 

James  H.  Breasted,  Ph.D.,  Assistant  Professor  of  Semitic  Lan- 
guages and  Egyptology,  the  University  of  Chicago. 
VI.    Ibfstor?  of  tbe  JSabsIonians  an^  Bsssrians. 

George  S.  Goodspeed,  Ph.D.,  Professor  of  Ancient  History,  the 
University  of  Chicago. 

NEW  TESTAMENT  HISTORIES 
VII.    Ube  life  of  3esus. 

Rush  Rhees,  Professor  of  New  Testament  Interpretation,  New- 
ton Theological  Seminary. 

VIII.    Ube  HpostoUc  Hge. 

George  T.  Purves,  Ph.D.,  D.D.,  Professor  of  New  Testament 
Literature  and  Exegesis,  Princeton  Theological  Seminary. 

OUTLINES  FOR  THE  STUDY  OF  BIBLICAL   HISTORY  AND 
LITERATURE 
IX.    J^rom  Earliest  Utmes  to  tbe  Captivftij. 
X.    jfrom  tbe  Ejile  to  200  B.  D. 

Frank  K.  Sanders,  Ph.D.,  Professor  of  Biblical  Literature,  Yale 
University. 


Date  Due 

HP* 

■f- 

1 

HlflfBMDr— 

■ 

j 

1 

! 

^ 

